The Quran is the words of Allah, its words, letters and meanings. It originated from Him and will return to Him. It was uttered by Allah ﷻ and heard from Him by Jibreel عليه السلام who brought it down to our beloved prophet Muhammad ﷺ. His speech is an attribute from him and it is uncreated (ghayr makhluq). Allah ﷻ spoke directly to Musa عليه السلام with his speech as its mentioned in the Quran.
We affirm that Allah ﷻ’s speech consists of words and letters and sounds and evidence of this can be found from the Quran, the sunnah and the salaf which I will show you.
“Verily His Command, when He wants something, is that He says to it: ‘Be’, and then it is. So praised is the One in Whose Hand is the dominion over all things. And to Him you will return.” (Yā-Sīn 36:82-83)
“(He is) the Originator of the heavens and the earth. And when He decrees an affair, then verily He says to it: ‘Be’, and then it is. And those who have no knowledge said: ‘If only Allāh would speak to us or a sign would come to us.’ Likewise did those before them say the same as they said.” (Al-Baqarah 2:117-118)
“And when the angels said: ‘O Maryam, Allāh verily gives you the glad tidings of a word from Him; his name is Al-Masīh ‘Īsā the son of Maryam. A prominent person in dunyā and ākhirah.” (Ālu ‘Imrān 3:45)
“And the Word of your Lord has been completed in truthfulness and justice. No-one can change His Words. And He is the Hearing, the Knowledgable.” (Al-An’ām 6:115)
“Say: ‘If the ocean was ink for the Words of my Lord, then the ocean would verily run out before the Words of my Lord were finished. Even if We would bring the same as it (the ocean) in ink.” (Al-Kahf 18:109)
“And if whatever trees upon the earth were pens, and the sea replenished thereafter by seven (more) seas (was ink), the Words of Allāh would not be exhausted. Verily Allāh is Mighty (and) Wise.” (Luqmān 31:27)
“And thus We have revealed an Arabic Qurān to you, in order for you to warn the mother of the cities (Makkah), and those around it.” (Ash-Shūrā 42:7)
This is a clear refutation of the Ashariyyah and the Maturidiyyah who say Allah’s speech doesn’t contain words and letters
Here is a hadith from Bukhari on Allah ﷻ speaking directly to Adam عليه السلام where there’s quotations of what Allah ﷻ will say and what Adam عليه السلام says in response to his words.
Very clear hadith in Bukhari where the prophet ﷺ says Allah ﷻ will speak to us on the day of resurrection with words and without an intermediary/interpreter , this refutes the Asharis and maturidis as they believe that either Allah ﷻ will create speech that we will understand and this would act as an interpreter and some of them say Allah ﷻ creates something within us that enables us to understand his speech which would also act and an interpreter.
The position that Allah ﷻ allows us to understand his “real speech/kalam nafsi” is a huge problem itself because it means that anyone that understands it now understands the entirety of Allah’s attribute of speech and everything he’s ever said because they don’t say kalam nafsi has parts to it you either hear all of it or none of it.(edited)
Imam At Tirmidhi (d.279AH) mentions that the Jahmiyyah were known for rejecting the narration that Allah ﷻ will speak to us without an interpreter because they also believed that Allah’s speech doesn’t have sounds and argued that if his speech had a sound it would mean allah ﷻ has a tongue and cavities…
Translation: Adi bin Hatim narrated that the Messenger of Allah said: There is no man among you except that his Lord shall converse with him on the Day of Judgement, there being no interpreter between him and Him (Allah). Then he looks to the south (his right) and does not see anything except the things he put forward (of good), then he looks to the north (his left) and he does not see anything except the things he put forward (of evil), then he turns to look before him to find he is facing the Fire. Imam At Tirmidhi (d.279AH) said: Abu As-Sā’ib narrated to us: “One day, Waki’ narrated this Hadith to us from Al-‘Amash. When Waki’ was finished with this Hadith, he said: ‘Whoever is present from the inhabitants of Khurasan, then let him seek the reward of spreading this Hadith in Khurasan because the Jahmiyyah denied this.
Tirmidhi 2425
There is also no issue with affirming that Allah ﷻ’s speech has portions as this is affirmed by Allah ﷻ himself in the Quran where allah ﷻ speaks about the jews who accepted some of the Quran and reject other parts of it.
Another hadith in Bukhari of the saying of Allah ﷻ sounding like chains being dragged on a rock. Clear proof of allah’s speech having a sound
Imam al-Tabari says that the Qur’an is the uncreated, and this belief is central to Tawheed. He also says that anyone who claims there is another Qur’an besides the one we recite and write are disbelievers
This is what the Asharis and Maturidis believe. They believe the quran we recite and write down is not the same Quran as what was spoken by allah ﷻ himself because his “true speech” has no words letters or sounds according to them.
He supports his understanding using 2 verses in the Quran
The Belief of Ahl al-Sunnah wa al-Jamaʿah Regarding Allah’s Speech
Ahl al-Sunnah wa al-Jamaʿah believe that Allah speaks with real speech—whenever He wills, however He wills, with whatever He wills—through letters and sound, in a way that is not like the sounds of created beings (see: Sharh al-Wasitiyyah by Ibn ʿUthaymin 1/419).
Because of this, the attribute of speech is both an essential attribute and an action-based attribute. It is, in its foundation, an essential attribute—because Allah has always been and will always be described as speaking. But in regard to specific instances of speech, it is an attribute of action—because He speaks with what He wills, whenever He wills.
There are many proofs for this attribute. Among them is Allah’s saying: “Allah spoke to Musa directly” (al-Nisa: 164),
and His saying: “When Musa came to Our appointed time, and his Lord spoke to him” (al-Aʿraf: 143).
And in the hadith of Abu Saʿid al-Khudri, may Allah be pleased with him, the Messenger of Allah (peace be upon him) said:
“Allah will say: O Adam! He will say: At Your service and ready to obey You. Then He will call out in a voice: Indeed, Allah commands you to bring forth from your offspring a group for the Fire” (reported by al-Bukhari 4741, 7483; Muslim 222; Ahmad 1/388).
Ahl al-Sunnah wa al-Jamaʿah believe that the Quran is the speech of Allah. He spoke it truly. It is not created. It came from Him and to Him it returns.
Allah said: “If any of the polytheists seeks your protection, then grant him protection so that he may hear the speech of Allah” (al-Tawbah: 6).
What is meant by their saying “It came from Him” is that Allah Himself is the One who spoke it. As for “It returns to Him,” this has two possible meanings:
The first: that it will be lifted—just as some reports mention that it will be taken up in a single night, and in the morning, people will have no Quran in front of them, nor in their hearts, nor in their copies, as Allah lifts it.
The second: that it returns to Allah as a description—meaning that no one is described with it except Allah. The one who spoke the Quran is Allah, and He alone is the One described with it.
(Shaykh Ibn ʿUthaymin, may Allah have mercy on him, mentioned both meanings and said: there is no issue in affirming that both are correct.)
Al-Tahawi, may Allah have mercy on him, said while explaining the belief of Ahl al-Sunnah wa al-Jamaʿah: “The Quran is the speech of Allah. It came from Him without a modality, as speech. He revealed it to His Messenger as revelation. The believers affirmed that it is truly from Him. They were certain that it is the speech of Allah in reality, not created like the speech of creation. Whoever hears it and claims that it is human speech has disbelieved.
Allah condemned such a person and threatened him with Saqar when He said: ‘I will cast him into Saqar’ (al-Muddaththir: 26). So when Allah threatened Saqar for the one who said: ‘This is only the speech of man’ (al-Muddaththir: 25), we knew and were certain that it is the speech of the Creator of mankind.
Whoever describes Allah with any meaning from the meanings of creation has disbelieved. Whoever realises this will reflect, turn away from the words of the disbelievers, and know that Allah, in His attributes, is not like mankind.” (al-ʿAqidah al-Tahawiyyah 1/24).
Translation: The Qur’an is the speech of Allah and His revelation. Since this is part of the meanings of His Tawheed (oneness), the correct position on this matter according to us is that it is the speech of Allah, uncreated (ghayr makhluq), no matter how it is written, where it is recited, or in what location it is read. Whether it is found in the heavens or the earth, whether preserved in the the Preserved Tablet written in the tablets of children in schools, inscribed on stones, written on paper, memorized in the heart, or uttered with the tongue-it remains the Qur’an. Whoever says otherwise, or claims that there is a Qur’an in the earth or the heavens other than the Qur’an we recite with our tongues and write in our masahif (written books of the Qur’an), or believes differently in their heart, conceals such a belief in themselves, or professes it openly with their tongue while adhering to it-such a person is a disbeliever in Allah, deserving of having their blood shed, disassociated from Allah, and Allah is disassociated from them.
This is based on Allah’s words in the Qur’an: But this is an honored Qur’an, inscribed in a Preserved Tablet (Lawh Mahfuz) – Surah Al-Buruj 85:21-22 And Allah’s words, and His truth, in the Qur’an: And if one of the polytheists seeks your protection, then grant him protection so that he may hear the speech of Allah.” -Surah At-Tawbah 9:6
Şarih al-Sunnah by Imam Ibn Jarīr at-Tabarī Pg. 25
Imam Ahmad Ibn Hanbal (d.241AH) رحمه الله responds to the claim of the Jahmiyyah and refutes them using the Quran
Translation: Abdullah ibn Ahmad ibn Hanbal (d. 241 AH) reported: My father (Ahmad ibn Hanbal, d. 241 AH) said: Explaining what the Jahmiyyah denied: They rejected that Allah spoke to Musa (peace be upon him). So, we asked them: “Why did you deny this?” They said: “Allah did not speak nor will He speak. Rather, He created something and then expressed Himself through it. He created a sound and made it audible.” They claimed that speech can only come from a cavity, mouth, lips, and tongue. We replied to them: “Is it possible for something created or anyone other than Allah to say to Musa: ‘Indeed, I am Allah, there is no god but Me, so worship Me,’ or ‘Indeed. I am your Lord’?
If someone were to claim, as the Jahmiyyah do, that Allah created something that then spoke, it would imply that the created thing would have to say: ‘I am Allah, the Lord of the worlds.’
This would not be valid. Allah’s statement in the Qur’an is: ‘And Allah spoke to Musa with direct speech’ and ‘When Musa came to the appointed time, and his Lord spoke to him’ and also ‘And I chose you for Myself, and ‘I have chosen you over the people with My messages and My speech’. This is the explicit text of the Qur’an.”
As for their claim that Allah neither speaks nor will speak, how do they explain the hadith of Al-A’mash (d. 148 AH), from Khaythama from Adi ibn Hatim al-Ta’i (d. 67 AH), who reported that the Messenger of Allah (peace be upon him) said: “None of you will be there except that Allah will speak to him, and there will be no translator between him and Allah”?
As for their claim that speech can only come from a cavity, mouth, lips, and tongue, do they not know that Allah spoke to the heavens and the earth, saying: “Come willingly or unwillingly”? Did the heavens and the earth speak with a cavity, mouth, lips, and tongue?
Similarly, when the limbs testify against the disbelievers on the Day of Judgment, as Allah says: “Why did you testify against us?” They will reply: “Allah has caused us to speak, the One who caused everything to speak.” Did the limbs speak with a mouth, lips, and tongue? Rather, Allah enabled them to speak however He willed. Likewise, Allah speaks however He wills, without needing a cavity, mouth, lips, or tongue.
Tabaqat al-Hanabilah by Al Qadi Abu Yala Pg 86-88
Now i will be mentioning what the salaf have said about Allah’s speech
First we have Abu Ja’far Abdullah ibn Muhammad (d. 234 AH) who says anyone who believes the Quran is created he is a kaffir and denies the belief of the Jahmiyyah that Allah ﷻ created his own speech and says this actually disbelief in Allah ﷻ.
Translation: Abu Ja’far Abdullah ibn Muhammad (d.234AH) said: Whoever says the Quran is created is a kafir. Then it was said to him: “O Abu Ja’far, there’s 2 disbeliefs, disbelief of the provision and the disbelief of the Lord, the Al-Mighty and Majestic.”
He said: “No, it is the Disbelief of the Lord; What do you say if someone says: Say: Allah is One The Eternal refuge – Quran 112:1-2 Is created? Is he not a kafir? Adh-Dhahabi commented: Al-Nufayli was one of the pillars of the religion, and he would consult with Ahmad bin Hanbal, to the extent that Abu Dawud As-Sijistani said: ‘I have not seen anyone more knowledgeable than Al-Nufayli.
Ubaid Allah ibn Mohammad ibn Aisha (d.228AH) said: It is impossible for [Allah’s] attribute of wisdom to create speech that claims lordship. meaning His statment: Indeed, I am Allah. There is no deity except Me, so worship Me and establish prayer for My remembrance – Quran 20:14 and His statment: Indeed, I am your Lord, so remove your sandals – Quran 20:12
Kitab Al-‘Uluw, by Imam Ad Dhahabi Pg 181
Imam Al-Lalakaa’ee (d.418H) mentions some from the salaf and many early scholars who takfir’d those who say our utterance of the Quran is created and they said that those who say our utterance of the Quran is created are like those who say the Quran is created
Translation: What has been narrated regarding the takfir (declaring as a disbeliever) of one who says: “My utterance of the Qur’an is created.” This has been reported from the following imams: From Muhammad ibn Idris al-Shafi’i (d. 204 AH), Abu Mus’ab Ahmad ibn Abi Bakr al-Zuhri (d. 242 AH), Ahmad (i.e., Ahmad ibn Hanbal, d. 241 АН), Ishaq (i.e., Ishaq ibn Rahwayh, d. 238 AH), Abu ‘Ubayd (i.e., Qasim ibn Salam, d. 224 AH), Abu Thawr (d. 240 AH), Suwayd ibn Sa’id (d. 240 AH), Abu Hammam al-Walid ibn Shuja’ (d. 249 AH), Muhammad ibn Yahya ibn Abi ‘Umar al-‘Adani (d. 243 AH)
Harun ibn Musa al-Farawi, Ya’qub ibn Ibrahim al-Dawraqi (d. 252 AH), al-Hasan ibn al-Sabah al-Bazzar (d. 248 AH), Harun ibn Abdullah al-Hammal (d. 243 AH), Abd al-Wahhab ibn al-Hakam al-Warraq (d. 251 AH), and Muhammad ibn Mansur al-Tusi (d. 251 AH). From Ishaq ibn Ibrahim al-Baghawi (d. 286 AH), Abu Nasheet Muhammad ibn Harun, Abbas ibn Abi Talib, Muhammad ibn Abdullah ibn Abi al-Thalj, Sulayman ibn Tawbah al-Nahrawani, Abu al-Walid al-Jarudi, Muhammad ibn Abdullah ibn Yazid al-Muqri, Abu Yunus Muhammad ibn Ahmad ibn Yazid al-Jumahi, al-Hasan ibn Ibrahim al-Biyadi, and Muhammad ibn Ishaq ibn Yazid Abu Abdullah al-Sini.
From the scholars of Basra: Muhammad ibn Bashar (d. 252 AH), ‘Amr ibn ‘Ali (d. 249 AH), Muhammad ibn al-Muthanna (d. 252 AH), Muhammad ibn Yahya ibn Abi Hazm al-Qatta’i, al-‘Abbas ibn Abd al-‘Azim al-‘Anbari (d. 246 AH), Ahmad ibn Sinan al-Wasiti (d. 259 AH), and Muhammad ibn ‘Ubadah ibn al-Bakhtari. From the scholars of Kufa: Abu Sa’id al-Ashajj (d. 257 AH) and Harun ibn Ishaq al-Hamdani.
From the scholars of Egypt, the major cities, and the frontier towns: Ahmad ibn Salih al-Misri (d. 248 AH), al-Mu’ammil ibn Ihab al-Rub’i al-Makki, who later settled in Egypt, Muhammad ibn Sulayman ibn Habib al-Asadi, known as Luwain, Ibrahim ibn Sa’id al-Jawhari, who settled in one of the frontier towns (thughur), Maymun ibn al-Asbagh al-Nasibi, Sa’id ibn Rahmah ibn Na’im al-Misisi, Ahmad ibn Harb al-Mawsili, Muhammad ibn Dawud al-Misisi, Abd al-Rahman ibn Sufyan al-Malti, Ishaq ibn Zurayq al-Ras’ini, Muhammad ibn Ayyub al-Asbahani, who settled in Tarsus, Zurqan ibn Muhammad al-Baghdadi, Ya’qub ibn Ibrahim al-Khushshab, Ali ibn Musa al-Qazwini, who settled in Tarsus, Ahmad ibn Sharik al-Shajari, Nasr ibn Mansur al-Misisi, and Abd al-Aziz ibn Ahmad ibn Shabwayh.
These scholars said: Whoever says: “My utterance of the Qur’an is created,” is like the one who says: “The Qur’an is created.” They said: This is our statement and our religion by which we worship Allah.
Sharh Usool Al Itiqaad by Imam Al Lalaka’ee Pg 288-290
ʾImām Muḥammad Ibn Yūsuf (d.212AH) says anyone who says Allah ﷻ didn’t speak to Musa عليه السلام they are a kaffir
Translation: ‘Imam Muhammad Ibn Yūsuf (d.212AH) said: Whoever says that Allah Isn’t above His Throne is a Kāfir, and whoever claims that Allah didn’t speak to Mūsā (‘alayhi-salām) is a Kāfir
Khalq A’faal Al Ibaad Volume 2 Pg 39
Wakee’ ibn Al-Jarrah ibn Malih Al-Ru’asī (d. 197 AH) says saying that the Quran is created is one of the worst statements anyone could ever make
Translation: Abu Ja’far Muhammad Abdullah narrated to me, and Muhammad bin Qudamah Al-Silali Al-Ansari narrated to me, saying: I heard Wakee’ (i.e., Wakee’ ibn Al-Jarrah, d. 197 AH) saying: Do not take their saying, ‘The Qur’an is created,’ lightly, as this is the worst of their statements.
They only resort to such rhetoric to escape other consequences. Side Note: Wakee’ ibn Al-Jarrah ibn Malih Al-Ru’asī (d. 197 AH) was a prominent scholar of Hadith and Fiqh from Kufa, Iraq. Known for his exceptional memory and piety, he studied under Sufyan Al-Thawri (d. 161 AH), Al-A’mash (d. 148 AH), and Shu’bah ibn Al-Hajjaj (d. 160 AH). He became a leading authority in Hadith, with renowned students like Ahmad ibn Hanbal (d. 241 AH), Yahya ibn Ma’in (d. 233 AH), and Ali ibn Al-Madini (d. 234 AH).
Khalq A’faal Al-Ibaad, Page 15
The linguist from the time of the salaf Sībawayh (d. 180 AH) says that the speech of allah ﷻ consists of sounds and words
Translation: The linguist from the time of the salaf Sībawayh (d. 180 AH) said: And one of the clearest evidences for the distinction between speech and utterance is the consensus of people that they say The Qur’an is the kalam of Allah, and they do not say: The Qur’an is the (utterance) of Allah.
This is because this is a precise and restricted matter that cannot be altered, nor is it permissible to change any of its letters. Therefore, it is referred to as kalām because it consists of complete and meaningful sounds.
Al-Muhkam wa Al-Muhit by Ibn Sidah Al Mursi (7/49)
ʿAbd Ar-Raḥmān bin Mahdī (d. 198 AH) says the Jahmiyyah say the Quran is created and they deny that Allah ﷻ spoke to Musa عليه السلام directly.
Translation: ‘Amr bin Al-‘Abbās said: I heard ‘Abd Ar-Rahman bin Mahdi (d. 198 AH) saying, and he mentioned the Jahmiyyah, and said: “I see that they should be presented to the sword.” Amr said: I heard ‘Abd Ar-Rahman bin Mahdi, and it was said to him: “The Jahmiyyah say that the Qur’an is created.” So he said: “Verily the Jahmiyyah did not take this as an end-goal. Rather, they also want to deny that the Most Merciful rose over the Throne, and they [also] want to deny that Allah spoke to Musa while Allah said: Allāh spoke to Mūsā directly – Qur’an 4:164 And they [also] want to deny that the Qur’an is the speech of Allah, the Exalted.
I see that they should be asked to repent, and if they repent, [it is accepted]; otherwise, their necks should be struck. Footnote: Ibn Taymiyyah said: “”Abdullah bin Ahmad ibn Hanbal and others narrated with authentic Asānīd (pl. isnad).” – Majmű Al-Fatāwā 5/184 Ad-Dhahabi said: “It’s transmitted with more than one authentic chain of narration.” – Kitāb Al-‘Uluww, Pg 159 Ibn Al-Qayyim said: “It was narrated with more than one şahih isnād from him.” –
Ijtima’ Al-Juyūsh Al-Islamiyyah Pg 329 Kitab Asma’ wa-sifāt by Bayhaqi Pg 652-653
The linguist from the time of the salaf Al-Kẖalīl bin Aḥmad (d.170 AH) says that the mute one is one whom no voice is heard from, which is what the Asharis&Maturidis believe
Translation: The linguist from the time of the salaf Al-Khalil bin Ahmad (d.170 AH) defined Al-Kharas (muteness) as the loss of speech either naturally or due to some affliction, and that Al-Akhras (the mute) is the one whom no voice is heard from him.
Kitab Al Ayn by Al Khalil (1/397-398)
Sufyān Ibn ʿUyaynah (d.198 AH) says whoever believes the Quran is created is a kaffir and whoever doubts this is also a kaffir
Translation: ‘Abdullah Ibn Ahmad reported that Sufyan Ibn ‘Uyaynah (d.198 AH) said: The Quran is the speech of Allah, and whoever says it is created. then he’s a kāfir, and whoever doubts his kufr is also a kāfir.
Kitāb As-Sunnah by Al-Imām ‘Abdullāh (1/112)
Imām Mālik Ibn Anas(d.179AH) says Allah’s speech comes from him and nothing from his is created (meaning nothing that comes from/out of his essence) and he says those who say the Quran is created are heretics and they should be killed
Translation: It was said to Mālik: What do you say about someone who claims that the Qur’an is created?” He replied: He is a Zindīq (heretic), kill him. Al-Imam Malik Ibn Anas also said: “the Qur’an is the Speech of Allah, not created.” And he said: The Quran is the Speech of Allah, and the Speech of Allah is from Allāh, and there is nothing from Allāh that is created.”
Al-Hilyat al Awliayh by Al-Asfahānī (6/325)
The same Imam malik also says anyone who doubts as to whether the Quran is created or not is a disbeliever and whoever says the Quran is created has disbelieved in what was sent down to Muhammad ﷺ
Translation: Imam Malik ibn Anas (d.179AH) said: The Quran is the speech of Allah, not created. Whoever claims that it is created has disbelieved in what was revealed to And the one who hesitates. Muhammad (to say created or uncreated) is more evil .than the one who says it (that it is created)
Al-Ibanah Al-Kubra by Imam Ibn Battah (2/149)
Imām ʿAmr Ibn Dinār (a tābiʿī) (d.126 AH] says he observed people across 70 years including companions and they said Allah ﷻ is the creator however the speech of Allah ﷻ is not because it comes from him and it will return to him
Translation: Imām ‘Amr Ibn Dinar (a tabi’i) (d.126 AH] said: I observed people across 70 years, and encountered the Sahabah of the Messenger and others, they said: Allah is the Creator and anything else is created except the Qur’an for it is the Kalām (speech) of Allah .from Him it came to Him it will return Riwayah Thiqah – Narration is trustworthy
Kitāb As-Sunnah of Al-Imam Al-Khallal (6/26)
Early scholars
Imām Aḥmad bin Sinān Al-Qaṭṭān (d.256AH) refutes the views that the Qurʾān is a Ḥikāyah (narrative or paraphrase) or an ʿIbārah (expression of Allah’s speech) declaring such beliefs to be disbelief in Allah ﷻ.
He affirms that the Qurʾān is the unaltered and the uncreated speech of Allah, revealed through Jibrīl (عليه السلام) to Prophet ﷺ
It is incomparable, with no aspect of it being created, including Allah’s attributes, names, and knowledge.
The Kullābiyyah and Ashāʿirah hold differing views on the nature of the Qurʾān, with the Kullabiyyah say it is a Ḥikāyah and the ashairah say it’s an ʿIbārah
Both groups left from belief that the Quran is the literal, uncreated speech of Allah.
Translation: Imam Ahmad ibn Sinan Al-Qattan (d. 256 AH) said: Whoever claims that the Quran is two things or that the Quran is a Hikayah (narrative, paraphrasing), then by Allah, the One besides whom there is no deity, he is a Zindiq (heretic), a disbeliever in Allah. This Quran is the Quran that Allah revealed through the tongue of Jibreel to Muhammad It is not changed nor altered; falsehood does not come to it from before it nor from behind it.
A revelation from [One who is] Wise and Praiseworthy, as Allah the Almighty said: Say, “If mankind and the jinn gathered in order to produce the like of this Quran, they could not produce the like of it, even if they were to each other assistants.” – Quran 17:88 And if a man swore not to speak today, then recited the Quran, or prayed and recited the Quran, or said the tasleem in prayer, he would not have broken his oath.
Nothing is comparable to the speech of Allah. The Quran is the speech of Allah; it began from Him, and to Him it will return. Nothing from Allah the Exalted is created, nor His attributes, nor His names, nor His knowledge.
Sanad: Sahih
Side Note: Ahmad ibn Sinan is one of the Major Imams of Ahl As-Sunnah, and it’s said he was the ‘Abdullah ibn Al-Mubarak [118-181H] of his time. He’s a student of Imam Ash-Shafi’i and Al-Bukhari, Muslim, An-Nasa’i, Abu Dawud As-Sijistani, Ibn Khuzaymah, At-Tirmidhi and others narrated from him.
Kitab Ikhtisas al-Qur’an by Ibn Qudamah Pg 31-32
Imam Al Bukhari (d.256AH) says the recited memorised and written words of the Quran are not created
Translation: Abu Abdullah ibn Muhammad Ismail (d. 282 AH) said: I heard Abdullah ibn Sa’id (d. 211 AH) say: I heard Yahya ibn Sa’id (d. 198 AH) say: “I have always heard from our companions saying: ‘The actions of the servants are created.’
Abu Abdullah (Bukhari) said: “Their movements, sounds, deeds, and writings are created, but as for the recited Qur’an, the clear Qur’an, the one that is written in the mus’hafs (scriptures), inscribed in hearts, it is the speech of Allah and not created. Allah said: “Rather, it is clear verses in the breasts of those who have been given knowledge.” (Quran 29:49).
And Ishaq ibn Ibrahim (d. 182 AH) said: “As for the scrolls (pages) who doubts their creation? Allah the Almighty said: “And a book inscribed on parchment.” (Quran 52:2). And He also said: “Rather, it is a glorious Qur’an, in a Lawh Mahfuz (Preserved Tablet).” (Quran 56:77).
Khalq Afaal Al Ibaad by Imam Al Bukhari Pg 26
Muhammad ibn Aslam Al-Tusi (d.242AH) says the Quran is the speech of Allah ﷻ and the written words are not created Muhammad ibn Aslam was a contemporary of Imam Al Bukhari and Imam Ahmad ibn hanbal
Translation: Muhammad ibn Aslam Al-Tusi (d.242AH) said: The Quran is the speech of Allah, not created, wherever it is recited and wherever it is written; it does not change, nor does it transform, nor does it alter.
Kitab Al-‘Uluw, By Imam Ad Dhahabi Pg 192
Abū Nuʿyam Al-Asfahānī says the belief of the Salaf, is rooted in the Quran , Sunnah, and ijma of the Ummah.
He says that Allah has always possessed His eternal attributes, such as knowledge, sight, hearing, and speech, which neither cease nor expire.
The Quran , along with all revealed books, is Allah’s uncreated speech. It remains His speech in all forms—recited, written, or heard—and is neither a ḥikāyah (paraphrased) nor a tarjmah (translation).
He refutes deviant groups like the Wāqifah (a group that doubted whether the Quran is created or not, they’re the reason why you see some imams of the salaf saying doubting its uncreated is kufr) and Lafẓiyyah (a group that believed our utterance of the Quran is created) associating them with the Jahmiyyah
Translation: Abū Nu’yam Al-Asfahānī [d. 430 AH] transmitted the consensus and says: Our path is the path of the Salaf, who follow the Quran, Sunnah, and the consensus of the Ummah. Among their beliefs is that Allah has always been complete with all His eternal attributes, which neither cease nor expire. He has always been Knowing with His knowledge, Seeing with a Sight, Hearing with a Hearing, Speaking with a Speech.
Then He created things out of nothing, and the Qur’an is the Speech of Allah, as are all His revealed books, His speech is not created. And the Qur’an in all aspects; recited, read, preserved, heard, written, and uttered, is truly the speech of Allah, not a Hikāyah (paraphrase) or a tarjmah (translation). And that it with our utterance is the speech of Allah, not created. And those Waqifah and Lafziyyah are from the Jahmiyyah.
And whoever intends the Qur’an in any way to say that Allah’s speech is created, according to the Salaf he is from the Jahmiyyah, and the Jahmi is a disbeliever. Until he said: “And the Hadiths that have been established regarding the Throne and Allah’s ascension (Istiwā’) over it, they accept and affirm them without takyif (delving into the modality) or likening [Allah to His creation]. And Allah is separate from His creation, and the creation is separate from Him.
He does not dwell in them nor mix with them, and He is settled on His Throne, above His heavens, without being in His earth.
Kitab Al-‘Uluww, By Imam Ad-Dhahabi, Pg. 243
In a Sahih Muslim hadith we see the prophet ﷺ seeking refuge in the perfect word of Allah ﷻ. This is proof that the words and letters that Allah ﷻ speaks are sought in refuge because they’re not created.
Clear refutation of the belief of Allah ﷻ creating speech and ascribing it to himself. When will the heretics wake up to the truth.
Nuʿaym bin Ḥammād (d.228 AH) says that it is not permissible to seek refuge upon what’s created, not even the angels speech. The Ashairah believe the Quran we hear and recite is actually the words of jibreel عليه السلام as they deny Allah ﷻ speaks with words.
The proofs we have should open their eyes. May Allah ﷻ guide them to the truth
Translation: The chapter on the Prophet seeking refuge with the words of Allah, not with the words of anyone else. Nu’aym bin Hammad (d.228 AH) said: “It is not permissible to seek refuge with the creation, nor with the words of the servants, the jinn, the humans, or the angels. In this is evidence that the speech of Allah is uncreated, and that everything else is created.
Khalq Afal Al-‘Ibād by Imam Al-Bukhārī (2/232)
Imam Ibn Qutaybah Ad-Dinawari (d. 276 AH) rejects the view held by some of the mutakallimeen that the Quran in the Mushaf is merely an indication of the Quran, rather than the Quran itself.
He affirms that the Quran in the Mushaf is a really the speech of Allah ﷻ and it’s not a metaphor (Majaz). He supports this by using the Quran
Translation: Ibn Qutaybah Ad-Dinawari (d.276AH) (one of the great students of Imam Ahmad) said: “We do not doubt that the Quran is in the Mushaf (book of the Quran) as a reality (Haqiqah), not a metaphor (Majaz) as the companions of Kalam say: “that what is in the Mushaf is an indication of the Quran and not the Quran itself.” And Allah, the Blessed and Exalted, said: Indeed, it is a noble Quran In a Register well-protected None touch it except the purified
[Quran 56:77-79], and the Prophet said: “Do not travel with the Quran to the land of the enemy,” meaning the written text.
Ta’wil Mukhtalif Al-Hadith by Ibn Qutaybah Pg 291-292
Imam Ahmad ibn Hanbal (d.241AH) affirms that anyone who says anything from the surah fatiha to surah an nas is created is a kaffir
Translation: Ahmad ibn Sa’id Ad-Darimi (d.253AH) said: I said to Ahmad ibn Hanbal (d.241AH) said: I will say to you my saying, and if you disapprove of anything from it, then say: ‘I disapprove of it.” I said to him: “We say: The Quran is the speech of Allah from its beginning to its end, nothing from it is created, and whoever claims that anything from it is created is a disbeliever.” He did not disapprove of anything from it and was pleased with it. The Ad-Darimi here is the author of the famous Sunan Ad-Darimi.
Tabaqat Al-Hanabilah by Abu Yala (1/104)
Imam Al Asbahani mentions an ijma from the linguists that speech consists of words sounds and letters and gives proof from the Quran as to why allah’s speech consists of words sounds and letters
Translation: And among the evidence for what we have said: His saying, the Most High: “And if any one of the polytheists seeks your protection, then grant him protection so that he may hear the words of Allah” (Quran 9:6). What is heard is letters and sounds, not meaning, because the Arabs say: “I heard the words and understood the meaning,” and they do not say “I heard the meaning.” So when He said: “so that he may hear,” it indicates that it is the letters and sounds. Because the protection granted to the polytheists is conditional on hearing the words of Allah.
If what they heard from the Prophet was not the words of Allah, the protection would not have been granted to them. Allah said: “They want to alter the words of Allah” (Quran 48:15), it cannot be words that did not reach them, because what did not reach them cannot be altered by them. Thus, it must be letters and sounds because He, the Most High, said: “When he came to it, he was called from the right side of the valley” (Quran 28:30). Calling, according to all linguists, can only be with letters and sounds.
Allah said: “to produce something like this Quran” (Quran 17:88), and according to the linguists, “this” points to something present. If it were something existing in itself, it would not be correct to point to it. Because Allah tested the Arabs by challenging them to produce something like this Quran. If it were a meaning existing in the self, it would not be permissible to test them with that, because it would be a task beyond their capability, and it is not permissible for Allah to impose what cannot be borne. Thus, the test must have been with what they heard of the letters and sounds. And the consensus among the linguists is that anything other than letters and sounds is not truly considered speech.
Al-Hujjah fi Bayaan al-Mahajjah by Imam Abil-Qasim Ismail (535H) (1/398-399)
Ibn Qudamah says that there is a consensus among the ummah that the Quran is the uncreated speech of Allah He also says the Mu’tazilah believed the Quran was created, while the the early asharis initially acknowledged the Quran as uncreated they later contradicted themselves, claiming it is created and what we have with us is not the Quran.
Ibn Qudamah says if Abu Hasan Al Ashari claims that the quran we have is the speech of jibreel and not Allah ﷻ then they shouldn’t say, “Allah said,” instead they should say Jibreel said or the prophet ﷺ said. He says if they don’t do this they’re actually affirming the Quran we have is the uncreated speech of Allah ﷻ
Translation: This is the very Quran that the Muslims have unanimously agreed upon, and the disbelievers have denied. The Mu’tazilah claimed that it is created, while Abu Hasan Al Ash’ari later acknowledged that they were wrong, and then contradicted himself by saying: “It is created and not the Quran.” Abu Hasan Al Ashari is refuted on this point.
There is no disagreement among all the Muslims that anyone who denies an agreed-upon verse, word, or even a single letter that is unanimously agreed upon is a disbeliever. Abu Hasan Al Ashari denies it all, saying: “None of it is the Quran; it is merely the speech of Jibril (peace be upon him). There is no disagreement among all the Muslims that they say, “Allah said such and such,” when they wish to inform about a verse or quote a word from the Quran.
They all acknowledge that this is the speech of Allah. But according to Abu Hasan, this is not the speech of Allah; rather, it is the speech of Jibril (peace be upon him). Therefore, it should be said: “Jibril said” or “the Prophet of Allah said” when narrating a verse. Furthermore, the asharis have admitted that the Quran is the uncreated speech of Allah (when they say “Allah said”) So if this Arabic book, which Allah has called the Quran, is not the Quran in their view, then what do they consider to be the Quran? And if they know that something else is called the Quran, then the naming of the Quran can only be known through Shari’ah or textual evidence. As for reason (aql), it does not necessitate the naming of a specific attribute.
Hikayat al-Munazarah fi al-Quran by Ibn Qudamah Pg 22-23
Imam Aḥmad bin Muḥammad bin Ḥanbal (d.241AH) says those who say our utterance of the Quran is created are worse than the Jahmiyyah and whoever makes such a claim believes jibreel and muhammad ﷺ came with something created
Translation: Imām Abū Dāwūd As-Sijistānī (d.275 AH) said: Ya’qüb bin Ibrahim narrated to us, that Ahmad bin Muhammad bin Hanbal (d.241AH) said to him: “The Lafziyyah (those who say that the recitation of the Qur’an is created) are merely revolving around the speech of Jahm. They claim that Jibril brought something created, meaning: because a created being brought it to Muhammad Ahmad bin Ibrahim narrated to us, he said: I asked Ahmad bin Hanbal, saying: “These people who say that our utterances of the Qur’an are created?” He replied: “This is worse than the saying of the Jahmiyyah. Whoever claims this, has claimed that Jibril brought something created and that the Prophet spoke with something created.
Masa’il Al-Imam Ahmad of Abū Dawud As-Sijistānī, Pg 363
Ibn Taymiyyah says that the Salaf unanimously affirmed Allah speaks with a voice and that the Qur’an is His uncreated speech, revealed by him Ibn Taymiyyah denies that the ink used to write the Quran and our voices that recite the Quran are eternal He also says the denial that Allah ﷻ speaks with a voice started with Ibn Kullāb and the Jahmiyyah and they claimed speech is a entity itself
Translation: There has never been a group of Muslims who ever denied that Allah speaks with a voice except for Ibn Kullab (the founder of the Ash’ari creed) and his followers. Likewise, there has never been a group of Muslims who said: ‘Speech is one essence or a singular entity established with the speaker himself except for Ibn Kullab and his followers. There has never been from the Muslims anyone who ever said that the letters, that are the ink of the Mushafs, are eternal without beginning.
So the affirmation of Letters and Voice for Allah (Al-Harf was-Sawt) with the meaning that the ink used to write the Mushafs and the voices of people who recite the Quran are therefore eternal is a false innovation that none of the Imams of the religion ever stated. Additionally, the denial of the fact that Allah speaks with a voice and to believe that His Speech is a singular entity (or meaning) present with His Self is an innovation and a falsehood not mentioned by any of the Salaf or the great Scholars.
That which the Salaf and the Imams are agreed upon is that the Qur’an is the speech of Allah, revealed, sent down and not created. From Allah, it began, and to Him, it shall return. So the Salaf would say: “From Him, it began.” And that is because the Jahmiyyah among the Mu’tazilah and others would say: “Allah created speech in a location (or situation).” So the scholars of the Salaf responded by saying, “From Him, it began, Meaning that He (Allah) is the One who speaks with the Qur’an, so it began from Him and not from one of the created beings.
This is proven from the statements of Allah, the Most High: The revelation of this Book (the Quran) is from Allah, the All-Mighty, the All-Wise.- 39:1 And: But the Word from Me concerning evildoers took effect: that I will fill hell with the jinn and mankind together. – 32:13 And: And those who have been given knowledge see that what is revealed to you [O Prophet] from your Lord is the truth, and guides to the Path of the Exalted in Might, Owner of all praise. – 34:6
And: Say (O Muhammad): It is the Pure Spirit [Jibreel] who has brought it (the Quran) down from your Lord with truth, that it may make firm and strengthen those who believe and as a guidance and glad tidings to those who have submitted to Allah as Muslims. – 16:102
And when the Salaf and the great Scholars said: “And to Him, it (the Qur’an) will return.” It means that will be lifted and raised from the hearts and the scrolls (i.e. from the Mushafs upon which it is written) so that there will not remain in the hearts even a verse from it and nor a letter [in the Mushafs] as is reported in a number of narrations of the Prophet.
Majmű’ Al-Fatawa by Ibn Taymiyyah (6/528-529)
Imam Ahmad ibn Hanbal affirms Allah ﷻ speaks with a voice and quotes a mawquf hadith to Ibn Masud also affirming sawt (voice) for Allah ﷻ and says the jahmiyyah denied this narration
Translation: 518-Ibn Ahmad Ahmed Ibn Hanbal asked his father about a group of people who say: “When Allah spoke to Mūsā (peace be upon him), He did not speak with a voice (sawt).” My father replied: “Indeed, your Lord spoke with a voice (sawt).
These hadiths, we narrate them just as they have come. My father (may Allah have mercy on him) also said: The hadith of Ibn Mas’üd (Abdullah ibn Mas’üd, d. 32 AH): ‘When Allah speaks, His voice is heard like the dragging of a chain over smooth stone (safwän).’ My father (may Allah have mercy on him) said: “These Jahmiyyah reject this.”
He also said: “These people are disbelievers and they seek to mislead the people. Whoever claims that Allah did not speak is a disbeliever. However, we narrate these hadiths as they have come.” Footnote: In al-Radd ‘ala Man Qala al-Qur’an Makhluq by Ibn Najjad (Ibn al-Najjad, d. 348 AH), via the route of the compiler: Al-Sijzi (Abū Naşr al-Sijzi, d. 444 AH) said in his Risalah fi al-Harf wa al-Sawt (p. 169): ‘Abdullah ibn Ahmad (‘Abdullah ibn Ahmad ibn Hanbal, d. 290 AH) said in his book al-Radd’ala al-Jahmiyyah: “…
Then he mentioned it and said: The claim of our opponents that no one has ever said, “The Qur’an is the Speech of Allah composed of letters (harf) and sound (sawt),” is a lie and slander Rather, the Salaf all affirmed this view. When we present the established chains of narration and the statements of the Şahābah regarding this, without any dissent among them, it becomes akin to ijma (consensus).
Kitab As Sunnah By Ibn Ahmad Pg 268
Imām Aḥmad bin Ḥanbal (d.241AH) says whoever says that his recitation of the Qurʾān is created, is a jahmi, and whoever says that his recitation of the Qurʾān is uncreated, is an innovator
Translation: Imām Abū Bakr Al-Khallāl (d.311 AH) reported that Imam Ahmad bin Hanbal (d.241AH) said: “Whoever says that his Lafz (recitation) of the Qur’an is created, is a jahmi. And whoever says that his Lafz (recitation) of the Qur’an is uncreated, is an innovator, don’t speak to him.
Kitāb As-Sunnah of Al-Imam Al-Khallal (2/206-207)
Imām Aḥmad bin Ḥanbal (d.241AH) argues that when the angels heard the sound of revelation they asked: “What did your Lord say?” rather than asking “What did your Lord create?”
Translation: The angels referred to the speech of Allah as kalām (speech) and did not call it khalq (creation). Allah’s statement: “Until, when fear is banished from their hearts, they will say: ‘What has your Lord said?’ They will say: ‘The truth. And He is the Most High, the Most Great” (Surah Saba’: 23). This is because the angels did not hear the sound of the revelation between Prophet Isa and Prophet Muhammad. There were such-and-such years between them.
When Allah revealed to The Prophet Muhammad, the angels heard the sound of the revelation like the striking of iron on a rock. They thought it was a command from the commands of the hour. They were struck with fear and fell down on their faces in prostration. This is what is meant by Allah’s statement: “Until, when fear is banished from their hearts…”
This means: until the fear clears from their hearts, the angels lift their heads, and some of them ask others: “What has your Lord said?” They do not say: “What has your Lord created?” Footenote: Shaykh al-Islam Ibn Taymiyyah said in Tas’iniyyah (2/520): “I said: Ahmad used as evidence the fact that the angels heard the revelation when Allah spoke it, as is indicated by the numerous narrations.
They heard the voice of the revelation and asked: ‘What did your Lord say?’ not ‘What did your Lord create?’ This clarifies that when Allah speaks the revelation, it is His speech (kalam), not His creation. A similar statement is found in Sahih Al Bukhari, either quoted from Ahmad or in agreement with him.
He mentioned this in his Sahih and in his book Khalq al-A’faal Al Ibaad.” He then mentioned the statement of Imam al-Bukhari in the Sahih in the book of Tawhid: the chapter on the saying of Allah: “And the intercession will not benefit…” (9:141, 13:461).
Ar-Radd ‘ala Al-Jahmiyyah wa Az-Zanādiqah by Imam Ahmad Pg 240-241
Imam Ahmad (d. 241 AH) refutes the claim of the Jahmiyya that the Qur’an is created based on their misinterpretation of the verse about Isa عليه السلام being Allah’s “word.”
The Jahmiyya argued that since Isa is referred to as Allah’s word and Isa is created, this implies Allah’s word is created. Imam Ahmad رحمه الله responds by pointing out that Isa عليه السلام is a human being and is described with attributes unique to created beings, such as being born, eating, drinking, and being subject to commands, prohibitions, promises, and warnings. None of these descriptions apply to the Qur’an, which is the eternal speech of Allah.
Imam Ahmad clarifies that Isa عليه السلام was brought into existence by Allah’s command (kun, “Be”) and that he is not the kun itself. The kun is Allah’s speech, which is not created.
He refutes the Jahmiyya for equating Jesus’s creation with the nature of Allah’s word, and he also refutes the Christians for claiming that Isa is of Allah’s essence. Ibn al-Mubarak supports this explanation by narrating from Qatada that the phrase ‘and His word which He conveyed to Maryam’ refers to Allah’s command (kun), which caused Jesus to come into being.
Translation: Then the Jahmi (follower of Jahm ibn Safwan) claimed another matter and said: “I have found a verse in the Book of Allah that proves the Qur’an is created.” We asked him: “Which verse?” He said: “The statement of Allah, the Most High: ‘Indeed, the Messiah, Jesus, the son of Mary, was only a messenger of Allah, and His word which He conveyed to Mary’ [Surah al-Nisa: 171], and Jesus is created.”
We said to him: “Indeed, Allah has withheld understanding of the Qur’an from you. Jesus is described with words that are not used for the Qur’an. Jesus is described as being ‘born,’ a ‘child,’ a ‘boy.’ He eats, drinks, and is subject to commands and prohibitions. He is promised reward and warned of punishment.
Furthermore, he is from the descendants of Ibrahim, and it is not permissible for us to say about the Qur’an what we say about Jesus. Have you heard Allah say about the Qur’an what He said about Jesus?!
Rather, the meaning of Allah’s statement: ‘Indeed, the Messiah, Jesus, the son of Mary, was only a messenger of Allah and His word which He conveyed to Mary,’ [Surah al-Nisa: 171] is that the word Allah conveyed to Mary was when He said to him: ‘Be’ (kun).
Thus, Jesus came into being by kun, and Jesus is not kun itself. Instead, he was created by kun. The kun is Allah’s speech and not created. The Christians and the Jahmiyya have lied against Allah regarding the matter of Jesus. The Jahmiyya said: ‘Jesus is the spirit of Allah and His word, but His word is created.’ The Christians said: ‘Jesus is the spirit of Allah from His essence and the word of Allah from His essence, as one would say this piece of cloth is from this garment.’
We said: ‘Indeed, Jesus came into being by the word, but Jesus is not the word itself. As for the statement of Allah: ‘and a spirit from Him’ [Surah al-Nisa: 171], it means that by His command, the spirit came into him, as in His statement: ‘and He has subjected to you whatever is in the heavens and whatever is on the earth, all from Him’ [Surah al-Jathiya: 13], meaning by His command.’
Ar Radd Alā Jahmiyyah Wal Zanādiqah By Imam Ahmad Pg 249-251
Translation: Ibn al-Mubarak (d. 181 AH) narrated from Ma’mar, who narrated from Qatada: ‘and His word which He conveyed to Mary.’ He (Qatada) said: “It is His saying: ‘Be,’ and he came into being.”
Khalq Afaal Al Ibaad By Imam Al Bukhari Pg 10
Ibn Taymiyyah رحمه الله says that the letters and wording of the Qur’an are uncreated, both before and after revelation.
Claiming they are created contradicts the ijmaa of the Salaf, who rejected this view completely. Human actions like moving the tongue and producing sound during recitation are created, and this is agreed upon.
Some scholars confused the two and claimed the audible recitation is created, which early scholars opposed. Imam Ahmad رحمه الله held that saying “my recitation is created” makes one a Jahmi, and saying “it is not created” is also wrong—both statements are rejected because they cause confusion. The Qur’an is Allah’s uncreated speech, while the servant merely conveys it with his created voice. Confusing Allah’s speech with the servant’s action led to major errors, which Ibn Taymiyyah refutes clearly.
Translation: One category is the letters of the Qur’an, which are its actual wording-before Jibril (Gabriel) brought it down, and after he brought it down. Whoever says that these letters are created has gone against the consensus of the Salaf. For in their time, there was no one who said this except those who said that the Qur’an itself is created.
Those people believed in the createdness of the very wording of the Qur’an. As for everyone else (from the Salaf), they did not affirm the createdness of the Qur’an-not in wording nor in meaning, not as created nor even as existing in that way at all. Multiple prominent people from the mutakallimun have acknowledged this, including ‘Abd al-Karim al-Shahrastani, despite his expertise in sects and religions.
He mentioned that the Salaf without exception held that the letters of the Qur’an are not created. He also said that the appearance of the doctrine of the Qur’an being created is itself an innovation. He clarified the Salaf’s position in his book Nihāyat al-Kalām. The second category is the actions of people, meaning the bodily movements by which recitation becomes visible and audible.
There is no difference of opinion among the Salaf that human actions are created. That is why most of those who said “my recitation of the Qur’an is created” said so because they were referring to their own actions (like moving the tongue, lips, and voice).
The third category is the audible recitation itself that comes from a person following the movement of the verse.
Among the scholars, some described this as created. The first person known to have said this, as far as we know, was Husayn al-Karabisi, followed by his student Dawud al-Asbahani and a group of others. The scholars of the Sunnah at that time strongly criticised them for this and spoke harshly against them.
The majority of them-those known as the Lafziyyah among the Salaf-used to say: “Our wording of the Qur’an is created” or “The Qur’an is created in our wording”, and similar phrases. A large group of Ahl al-Hadith and the Sunnah opposed them, saying: “Our recitation of the Qur’an is not created.” The position that became established in the statements of Imam Ahmad and his contemporaries among the scholars is: “Whoever says: ‘My recitation of the Qur’an is created’ is a Jahmi. And whoever says: ‘It is not created’ is an innovator.”
This according to the majority of Ahl al-Sunnah, is the correct position: do not make either of these statements in an absolute sense, just as Imam Ahmad and the majority of the Salaf held.
Because both statements carry potential error: The voices of people are undoubtedly created, yet some of those who defended the Sunnah mistakenly denied the createdness of the sound heard from a person when they recite the Qur’an, meaning that portion of the Qur’an being conveyed. The majority of Ahl al-Sunnah rejected this and criticised it, following the path of Imam Ahmad and others among the leading Imams.
The Prophet said: “Beautify the Qur’an with your voices.” As for the recitation itself-that is, the actual words and letters of the Qur’an-they are not created. The servant is only reciting the speech of Allah with his own voice, just like when he says: “The Prophet (peace be upon him) said: ‘Actions are only judged by intentions.” The words and meaning in that sentence are truly the words of the Prophet, even though the person conveyed it with his own voice and movements.
Likewise, the Qur’an-its wording and meaning-is Allah’s speech. The human being has no part in it except to convey it, transmit it, and utter it with his own voice. Anyone with insight can easily distinguish between: The recitation itself (the Qur’an as it is) before any created being has spoken it, and the work or action of the servant when he recites it after it is revealed.
Some people-both those who agreed with the truth and those who opposed it-fell into error by confusing these two categories, trying to argue that the very letters of the Qur’an are created by using evidence that only applies to human actions or what arises from them.
This is a severe mistake, because there is no proof, neither rational nor scriptural, that the actual letters of the Qur’an are created-except in the same flawed way used to argue that the meanings are created. And anyone whom Allah guides will find that the answers to such arguments are the same as those already explained.
Majmu Fatawa By Ibn Taymiyyah (12/572-574)
