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“Then if you were to dispute among yourselves about anything refer it to Allah and the Messenger if you indeed believe in Allah and the Last Day; that is better and more commendable in the end.” (Qur’an 4:59)

﷽ 

This subject is something that has stirred the emotions and passions of the Muslims in their history. It is a highly volatile subject.  In the history of Islam, one party of Muslims, would persecute the other. When the persecuted party came into power, they returned the favour.

The Ibadi school was removed from these bloody affairs and allowed them to approach the subject with sobriety dealing only with the proof text and the justifications for the views.

From the outset it should be clear that all sides have their proofs and justifications for their positions. Albeit some like to pretend that the other side blatantly ignore verses of the Qur’an, this is a clear misrepresentation and meanness.

So, in this dispute we are commanded by Allah (swt) In the Qur’an:

“Then if you were to dispute among yourselves about anything refer it to Allah and the Messenger if you indeed believe in Allah and the Last Day; that is better and more commendable in the end.” (Qur’an 4:59)

It is up to you dear reader to see who relies more upon revealed text and who relies more upon theological speculation to draw their conclusions.

Any clear statement from the Blessed Messenger (saw) on this matter?

There is no clear statement from the Blessed Messenger (saw) on this matter.

Any clear statement from the immediate companions on this matter?

The only clear statement we have from a companion(sahabah) is the following:

Narrated ‘Abdullah bin Mas’ud:

“Allah has not created (khalaq) in the heavens nor in the earth what is more magnificent than Ayat Al-Kursi.”

حَدِيثِ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ مَا خَلَقَ اللَّهُ مِنْ سَمَاءٍ وَلاَ أَرْضٍ أَعْظَمَ مِنْ آيَةِ الْكُرْسِيِّ

Source: https://sunnah.com/tirmidhi:2884

We do not have any reports from a companion(sahabah) to the contrary.  So, our interlocutors will either have to weaken the hadith or employ interpretive principles to dismiss it as sound evidence.

Any clear statement from the Qur’an on the matter?

As regarding the Qur’an there is no clear statement that is it is uncreated. Those who oppose us on this matter have made it a theological conclusion. This is deduced after making certain assumptions about Allah (swt) and what are his essential attributes.

Whereas the Qur’an does have a clear text that states that is created. If there was such a text our interlocutors would be quick to quote it.

“Indeed, We have made it (ja’alnahu) an Arabic Qur’an that you might understand.” (Qur’an 43:3)

Our interlocutors have never been able to find any usage of the above word (ja’alnahu) in the Qur’an to show that something is uncreated, unmade, without origin, having an eternally abiding quality or trait.

In the Ibadi school we ground our aqidah on the source common to all Muslims (the Qur’an) and then we draw our beliefs from this. 

We do not have theological speculations about Allah (swt) and then try and make the Qur’an conform to our theological suppositions about Allah (swt) as you the reader will soon see.

The issue regarding Sifat (Attributes) and Dhat (Essence) of Allah (swt)

Before I have approached this topic as a novice, and I still very much am a layman and not a scholar.   With that out of the way I think it is very important to start with the crux of this issue which is really about the clash of understanding of essence (dhat) of Allah (swt) and what are/are not his essential sifat (attributes) and what categories they fall under as well as how different schools of aqidah (creed) further categorize those sifat (attributes).

The following is taken from: https://abukhadeejah.com/categories-of-the-attributes-sifat-of-allah/

The categorization of the Attributes of Allah is based on whether the Attributes are intrinsically bound to the Self (or Dhāt) of Allah or not bound intrinsically to the Self of Allah. So according to this, the Attributes are divided into three categories:

1. Attributes ascribed to His Self (Sifāt Dhātiyyah).
2. Attributes ascribed to His Actions (Sifāt Fi’liyyah).
3. Attributes ascribed to both His Self and His Actions (Sifāt Dhātiyyah Fi’liyyah)

A definition for each: 1. As for As-Sifāt Adh-Dhātiyyah (Attributes ascribed to His Self) then what is intended is those Attributes that are intrinsically bound to the Self of Allah such that He never ceases and will never cease to be described with them. Examples are Life (Al-Hayāt), Knowledge (Al-‘Ilm), Ability (Al-Qudrah), Might and Power (Al-‘Izzah), Wisdom (Al-Hikmah), Majesty (Al-Jalāl), Highness (Al-‘Uluw) and other such Attributes of the Self. They are referred to as Adh-Dhātiyyah (i.e. ascribed to the Self) because they are intrinsically bound to the Self of Allah, and similarly His other Attributes such as His Two Hands (Al-Yadayn),Two-Eyes(Al-‘Aynayn) and Face (Al-Wajh) — and these Attributes can be called As-Sifāt Al-Khabariyyah (i.e. Attributes that provide information of the Self of Allah, such as, Two Hands, Two Eyes, Fingers, etc.).

2. As for As-Sifāt Al-Fi’liyyah (Attributes ascribed to His Actions), they are the Attributes connected to His Will (Al-Mashee’ah) and they are not intrinsically bound to His Self (Adh-Dhāt), not in type and nor in their individual occurrence. Examples are the Ascending (Al-Istiwā) of Allah over the Throne, the Descending (An-Nuzool) of Allah to nearest Heaven of this world and the Coming (Al-Majee’u) of Allah on the Day of Resurrection to judge between the people. These are all Attributes ascribed to His Actions and connected to His Will — If He Wills, He does these actions and if He Wills, He does not do them. So, these Attributes are [newly] happening events in terms of their type and in their individual occurrences. So, the Ascending of Allah over the Throne did not take place until after He had created the Throne; the Descending of Allah to the nearest Heaven of this world did not occur except after He had created the Heavens, and [of course] the Coming of Allah will not occur before the Hour is established.

3. As for As-Sifāt Adh-Dhātiyyah Al-Fi’liyyah (Attributes ascribed to both His Self and His Actions) then if one was to consider this type of Attribute, he would find that Allah never ceases and will never cease to be described with it, so it is intrinsically bound to the Self (Dhāt) of Allah. And if one was to consider its occurrence, he would find that it is also connected to His Will, and not intrinsically bound to the Self (Adh-Dhāt). The Scholars use as an example the Speech (Kalām) of Allāh, the Most High. Speech (Al-Kalām) — in terms of the type of Attribute, it is ascribed to Allah’s Self, since He does not cease and will not cease to be described with speaking. His Speech is from His perfection that is due to Him (free is He from all imperfections). And as for individual occurrences of His Speech, then He speaks whenever He Wills [to whom He Wills at a time designated by Him] — so His Speaking is from the Sifāt Fi’liyyah (i.e. it is an Attribute ascribed to His Actions) because it is done according to His Will (i.e. when He Wills).

Do note that these categories and descriptions are the categories and descriptions not found in the Qur’an or the Sunnah of the Blessed Messenger (saw).

Our main point of difference with this sect of the Sunni Muslims (the ones who have been most vocal on the issue) is that where they would put the quality of speaking in category 3, we would put the quality of speaking in category 2. That being Sifāt Al-Fi’liyyah.

“These are all Attributes ascribed to His Actions and connected to His Will — If He Wills, He does these actions and if He Wills, He does not do them. So, these Attributes are [newly] happening events in terms of their type and in their individual occurrences.”

Also note some interesting admission in their description in point 3. They state: “And if one was to consider its occurrence, he would find that it is also connected to His Will, and not intrinsically bound to the Self.”

So what are the points of difference between us on this?

First, we don’t’ agree with them that anything and everything attributed to Allah (swt)is an attribute. Examples being but not limited to the following:  Their belief that Allah (swt) has such attributes as: hands, face, eyes, that Allah chuckles or laughs, has a leg or foot. Some of them even affirm the idea that Allah (swt) has an uvular, runs, trots or jogs and so forth.

Then they make lofty claims that they take the outward meaning of text and leave it at and do not perform ta’wil (interpretation)yet from their own sources

We can see this is not the case. For example:https://www.abuaminaelias.com/al-aqeedah-al-wasitiyyah-by-ibn-taymiyyah/

You will notice a section where it states that:

Affirming the omnipresence of Allah with His creation (by His Knowledge, not His Essence)

وَقَوْلُهُ وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ‏

And His saying, “He is with you wherever you are, for Allah sees what you are doing.” (Qur’an 57:4)

 مَا يَكُونُ مِن نَّجْوَى ثَلاثَةٍ إِلاَّ هُوَ رَابِعُهُمْ وَلا خَمْسَةٍ إِلاَّ هُوَ سَادِسُهُمْ وَلا أَدْنَى مِن ذَلِكَ وَلا أَكْثَرَ إِلاَّ هُوَ مَعَهُمْ أَيْنَمَا كَانُوا ثُمَّ يُنَبِّئُهُم بِمَا عَمِلُوا يَوْمَ الْقِيَامَةِ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ‏‏

“There is in no private conversation of three but that He is the fourth of them, nor are there five but that He is the sixth of them, and no less than that and no more but that He is with them wherever they are. Then, He will inform them of what they did on the Day of Resurrection. Verily, Allah knows all things.” (Qur’an 58:7)

Notice the title when speaking about the text in the Qur’an states: “By His Knowledge not His Essence) and that is not what the text (of the Qur’an) says at all! This is them applying their understanding of a text to refute other rival Muslim sects.

Another view concerning Allah (swt) that they have which has no support in the Qur’an or Sunnah is a what can be termed as pseudo-attributes or quasi-attributes of Allah (swt).  Their claim ultimately is that Allah (swt) has attributes that are not identical to his essence nor other than it!  You can see them try and make justification for it here: https://www.islamweb.net/en/fatwa/282904/elaboration-required-if-one-says-allaahs-attributes-are-other-than-him

Notice that they make no recourse to the Qur’an nor to the Sunnah. This is speculative theology, and, in this manner, they are ahl kalam.  Though they will claim they are people who take only the text.

 “And that you say about Allah that which you do not know.” (Qur’an 7:33)

Whereas we rely upon the following text to show the absolute oneness of Allah (swt)

Your God is One (wāḥidun) God; there is no god but He, the All-merciful, the All-compassionate.” (Qur’an 2:153)

 Say: ‘He is God, One (ahadun),” (Qur’an 112:1)

Wahid is that Allah (swt) is one and there is no other.  When this is coupled with ahad it means that Allah (swt) is absolutely one.  This is what the Qur’an affirms, and it is what we believe.

“The word ahad, -conveys an uncountable oneness. It is not one in a series. It cannot be added to or divided into fractions. It stands for a singular, unique entity.”-Shaykh Salman al-Oadah

However, our interlocutors believe Allah (swt) has attributes that are neither his essence nor other than it. This is important to keep in mind when reading the article.

The belief in the eternity of the Qur’an though its meanings differ, and its ways are diverse because of the differences among its supporters emanates from one source, namely not differentiating between Speaking as an Essential attribute of Allah and its EFFECTS, the Books that Allah has sent down to His Messengers. All who hold this opinion must necessarily believe in the eternity of all originated things, because these (also) are effects of Allah’s attributes. Because the creatures, regardless of their differences (from each other), are not other than effects of His Power, Will and Knowledge. His Power, Will and Knowledge is an eternal essential attribute because of the impossibility of Allah’s qualification with their opposites.

So, understand that by this when we say kalaam Allah it literally translates as the speech of Allah. And it is known the speech is but a by-product, an EFFECT of the attribute of Speaking. This is what we affirm.

And now here comes the real differentiation between the two:

1.Having the ability to speak.

2.Creating the speech itself.

If it’s the first, then it’s a necessary for the mind to affirm it as an attribute. If it’s the latter, then it’s a possible attribute, as Allah (swt) make create speech or may not create speech.

So, the kalaam Allah is from the Sifāt Al-Fi’liyyah

Remember above they themselves have defined Sifat Al-Fi’liyyah as:

These are all Attributes ascribed to His Actions and connected to His Will — If He Wills, He does these actions and if He Wills, He does not do them. So, these Attributes are [newly] happening events in terms of their type and in their individual occurrences.

You know that those among them who hold that Allah’s being Speaking is without His Will base their opinion on what is necessitated by making His worldly speech an eternal attribute abiding in His Essence. For the Eternal, no Will can precede His Eternity, as also for knowledge, Power, Life and other attribute of Allah, exalted is He. Just as it cannot be said that Allah is Powerful by His Will, Alive by His Will, Knower by His Will lest minds should infer origination (and contingency) in respect of these attributes, in the same way it becomes necessary for those who believe in the eternity of His being Speaking to say that it is not bound by His Will.

SPEAKING AS AN ESSENTIAL ATTRIBUTE ABIDING WITH ALLAH (SWT)

Whereas the Athari (also called Salafi), Ash’ari and Maturidi schools of aqidah (creed)of what is known as Sunni Islam affirm speaking as an essential attribute we do not. Whereas Power, Will, and Knowledge are essential attributes of Allah (swt) because of the impossibility of Allah’s being qualified by their opposites. Revealed books are, indications of His Knowledge which is an attribute of His Essence.

They are not the attribute of the Knowledge itself which is a quality of his eternal Essence.

Our response to the first rational objection by the Athari/Salafi school of Sunni Islam.

They will say: “Just as the attribute of speech is a noble attribute, its opposite, muteness, is a characteristic that is not desired, nor is it considered praiseworthy. It is well known that the one who is mute is not like the one who speaks. Therefore, to claim that Allah does not possess the attribute of speech (or to interpret it away as the Ash’aris do) is in reality blasphemous, as this then implies that the Creator is mute, yet Allah is free of all attributes of imperfection.” 

Source: (pg. 45. An Introduction to the Sciences of the Qur’an by Yasir Qadhi)

The above statement is inter-Sunni polemic. Salafi/Athari Sunni Muslims directing this at Ash’ari Sunni Muslims, this line of thinking is severely flawed.

First, it is sufficient to attribute to Allah (swt) the attribute of Power without the attribution of speech. Speech is not the opposite of dumbness such that dumbness is negated by affirming it. The opposite of speech is silence. It does not mean that a non-speaking person is dumb; rather he is not non-silent.

We affirm the attribute of speech for Allah (swt) as Imam Diya al-Din ‘Abd al-Aziza Thamini (raheemullah), says in his Mu’alim:

“Know that speech is sometimes referred to Allah in the meaning of negating dumbness of Him, and it then to be understood as an essential attribute in the way of such attributes. And sometimes it is referred to Him in the sense of its being one of His actions, and it is then to be understood as such. So, the meaning of His being Speaking, according to the first interpretation, is that He is not dumb; and according to the second that He is a Creator of Speech.”

 Source: (Ma’alim al-din (Oman: Wizarat al-Turath al-Qawmi wa l-Thaqafah, 1st edition 2:9.)

The meaning of Allah’s being Speaking is producing speech on the occasion of it.

  What is not in dispute between us and the Sunni Muslims.

1) That Allah (swt) has never been unable to produce speech from all eternity.

2) That the Qur’an does not originate from any other than Allah (swt).

3) It is his Word, His Revelation and that which He sent down.

4) It was revealed in letters and words.

5) It was revealed to the heart of the Blessed Messenger (saw).

6) It is inimitable in its combinations and meanings. No human being can produce the like thereof.

7) It has been narrated from the Blessed Messenger (saw) through firm tawatur

It does not emanate from other than Allah (swt). 

Just as all created things. “That is Allah—your Lord! There is no god ˹worthy of worship˺ except Him. ˹He is˺ the Creator of all things, so worship Him ˹alone˺. And He is the Maintainer of everything.” (Qur’an 6:102)

The dispute among the Sunni Hanbali school of Aqidah(creed). Due to the Hanbali school being among the Ahl Kalaam and people of speculative theology they have produced some of the more bizarre debates the Muslim Ummah has ever seen. If you research this matter you will find it to be true.

Among the Hanbali differences:

a) The voice of the reciter of the Qur’an and his recitation. Are they created or not?

b) The letters of the alphabet from which the words of the Qur’an and others are composed. Is it created or not?

c) Allah’s being Speaking, whether it is by His Will or not (By His Will).

Since their differences about the letters, sounds and recitation overlap, we have considered them together in reviewing and criticizing their opinions about them.

They attribute to Imam Ahmad the statement: ‘Whoever says My utterance of the Qur’an is created, he is a Jahmi and whoever says it is not created, he is an innovator.’

Source: (al-Sawa’iq al-mursalah (Cairo: Matbat al-Imam), 440.

In this text that they have narrated, there is a contradiction that cannot be obscure to any intelligent person. There is no intermediary between creature and non-creature.

The thing is neither created nor non-created. If it is created, then why does he not accuse of error those who speak of its creation? If it is not, then why does he attribute innovation to those who speak of its non-creation? “Ahmad said: ‘Whoever says that any letter of the alphabet is created, he is a Jahmi, because he has walked on a path of innovation, and whoever says that the alphabet is created, then he [also] says that the Qur’an is created.’

Source: (Fatawa Ibn Taymiyyah, 12:83-85)

That is an excuse of no use. To deny the being created of what is known by reason and tawatur tradition to be created, and to attach it to Allah, exalted is He, in eternity, avoiding the firm Qur’anic texts that everything other than Allah is created-such as Allah’s saying:

“That is Allah—your Lord! There is no god ˹worthy of worship˺ except Him. ˹He is˺ the Creator of all things, so worship Him ˹alone˺. And He is the Maintainer of everything.” (Qur’an 6:102)

His saying: “The One Who holds control over Heaven and Earth, Who has not adopted any son nor has He any associate in control. He has created everything and measured it out precisely.” (Qur’an 25:2) is in no way permissible. How so, when the driving force behind this is only the fear of the rising sun of reality, and the evaporation of the fog of fancies, which they intended as a veil between reason and their grasp of the realities. Not content with mere refusal of reality, they went further to pass judgements on those who proclaim the reality as being Jahmi, innovators and unbelievers. Fa in-na li-l-lahi wa in-na ilayhi raji’un: so surely, we belong to Allah and to Him surely, we are returning!!

In how wretched a state Islam is left when interpreted in these contradictory directions! How far astray are the people of Islam if they do not recognize Islam but through these things.

Imam Ahmad was asked: “What is your opinion concerning those who say, ‘Our recitation of the Qur’an is created”? Imam Ahmad replied: “These people are worse than the Jahmiyah. Whoever believes this, then he believes that Gabriel came with something created, and the Prophet (saw) preached something created!” Source: (adh-Dhahabi, Ual-Uluww, p 212.)

So, then is our recitation uncreated?

No evidence from the Qur’an, the Sunnah or rational proofs, except what they bring from Ahmad. The make Ahmad and their scholars the standard by which the truth is measured.  They will often use the term “salaaf” as the standard but what was the standard that Allah (swt) gave the salaaf if they should fall into disputes?

“Then if you were to dispute among yourselves about anything refer it to Allah and the Messenger if you indeed believe in Allah and the Last Day; that is better and more commendable in the end.” (Qur’an 4:59)

If that standard is good enough for them it is good enough for us! Whoever wants a more comprehensive understanding (of their various positions) should refer to the books of the holders of this belief, such as the 12th volume of Fatawa Ibn Taymiyya, which exceeds 600 pages. You will not move from one topic therein to another without witnessing the contradiction of what he says such as will suffice to demonstrate that the foundation on which they have laid down this belief is crumbling from its bases.

These huge disagreements among them are an indication that they are the people of innovation -differing among themselves in these matters in Aqidah (creed).

The positive evidence advanced by those that say that the Qur’an is uncreated.

Please note that the Sunni are divided on this issue, thus not all of them will agree to using the same arguments. However, this is as brief over view of arguments and evidences that they claim justify their position.

What they feel are logical/rational arguments.

The first one was already dealt with above. That was under the section: Our response to the first rational objection by the Athari/Salafi school of Sunni Islam.

Another logical/rational argument they bring is the following:

Only Allah (swt) is perfect, and the creation is imperfect. Thus, the trap they intend is this.  Those who say that the Qur’an is created must therefore have to admit that it is imperfect!

However, this is a very flawed argument that you will see them retreat from. This argument destroys them.  If A=B and B=C than A=C.  So let us play the game:  If only Allah (swt) is perfect. And the Qur’an is perfect = Allah (swt) is the Qur’an!

So, they must retreat further to their quasi-attribute. The one that is neither Allah(swt) nor other than Allah (swt).  Since that is between negation and affirmation that really can’t say by their reasoning that the Qur’an is not Allah (swt).

Secondly, this can be answered by saying that the Qur’an is perfect in one way in that is a perfection revelation of Allah (swt).  This is affirmed by:

“Lo! We, even We, reveal the Reminder, and lo! We verily are its Guardian.” (Qur’an 15:9)

Allah (swt) doesn’t have a guardian. That should be clear.

However, it is not absolutely perfect as Allah (swt) and the proof for that is:

There is nothing like unto Him. (Qur’an 42:11)

Yet do not be surprised nor dismayed if those who disputed on rather or not the ink, recitation or mushaf is created would not be swayed by such clear evidence.

Positive evidence from the Qur’an for those who argue it is eternal and uncreated.

The Creation and the Command argument:

“His are the creation and the command.” (Qur’an 7:54)

The argument that those who believe the Qur’an is eternal and uncreated is that the creation is the created and the command is His Word -which is not-created.

The command is His saying ‘Be’: “Indeed when He intents a thing, His is “be” and it is’ (Qur’an 36:82)

So, they feel this is strong evidence for their position. For if His Word which is command has been created, then He would have said: “His are the creation and the creation.”

Their reasoning fails on several counts:

1) The first is that the context of this statement is nothing other than Allah’s being alone in originating the originated things and turning them according to His will.

The text of the whole verse is: “Surely your Lord is none other than Allah, Who created the heavens and the earth in six days, and then ascended His Throne; Who causes the night to cover the day and then the day swiftly pursues the night; Who created the sun and the moon and the stars making them all subservient to His command. Lo! His is the creation and His is the command. Blessed is Allah, the Lord of the universe.” (Qur’an 7:54)

The most that this verse tells us is that, just as Allah, glorified is He, is alone in bringing the universe out of non-being (into being), in the same way He is alone

in the management of it. He has no partner in its creation and in its management. None other than Him alone belong the creations and the command. The meaning here, clearly, is management. And there is nothing in that which even remotely points either to the eternity of the Qur’an or to its contingency.

2) The second point that the conjunction ‘Wa’ or ‘And’ in English does not necessarily mean difference between the conjoined elements in every respect. Rather, it is enough that the difference is relatively, like the difference between specific and general, unconditioned and conditioned, or the difference of qualifiers with sameness of the noun.

Among the examples of that are His saying: “Guard strictly prayers and the middle prayer.” (Qur’an 2:238) The middle prayer is not (separated) out of the genus of the prayers, the guarding of which has been commanded.

And His saying:

“Whoever is an enemy to Allah, and His angels, and His Messengers, and Jibril and Mikael.” (Qur’an 2:98)

No-one says that Jibril and Mikael are (separated) out of the genus of angels.

There are many other examples. That should suffice.

3) The third point is that the command of Allah, exalted is He, has been mentioned in the Qur’an jointly with what denotes its creation. He says:
“And Allah’s command must be fulfilled.” (Qur’an 33:37)

And He says: “So that Allah might accomplish a matter (amr) already decided.” (Qur’an 8:42)

And he says” “And the command of Allah is a decree determined.” (Qur’an 33:38)

4) The fourth point is that His command means in one place in the Qur’an something different from what it means in another. In His saying: “(So it was) till then there came Our Command and the oven gushed forth (water like fountains from the earth)” (Qur’an 11:40). It is not the same as in His saying: “Has come the command of Allah, seek not then to hasten it.” (Qur’an 16:1)

5) The fifth is that the interpretation of ‘the command’ in these verses which we have cited as (meaning) the Qur’an is not correct. It is known with certainty that the Qur’an is not meant (by ‘command’) in His saying: “Or there comes the command of your Lord.” (Qur’an 16:33) and His saying: “Until, when Our command came, and the oven overflowed.” (Qur’an 11:40)

As well as His saying: “So that Allah might accomplish a matter(amran) already destined.” (Qur’an 8:42)

So how can ‘command’ (amr) in His saying; “His are the creation and the command” be interpreted as the Qur’an, whereas the text denotes the opposite of it?

The next argument that they advance is creating with ‘be’ and the understanding of bi-l-haqq.

“We created not the heavens, the earth and all between them, but for just ends (bi-l-haqq) (Qur’an 15:85)

The way they argue is that the ‘haqq’ with which Allah has created them is His saying to them ‘Be’. If this saying (of ‘Be’) had (itself) been created, then it would not be correct to (say that) the creations were created by it, because the creation is not created by a creature. First, we do not accept that the meaning of ‘bi-l’haqq’ is as they say. The best tafsir of the Qur’an is the Qur’an itself.

His saying: “Our Lord, not for nothing have you created this.” (Qur’an 3:191), firmly denotes that the meaning of bi-l-haqq in the verse is in opposition to al-batil (i.e. Creation for nothing, vanity). The intention of describing Allah’s creation of the heavens and the earth and whatever is between them as bi-l-haqq is to negate the futility of Allah, exalted is He, in His actions.

It is refutation of the futility that the unbelievers thought of His actions, as is clear His saying: “Not without purpose did We create heaven and earth and all between. That was the thought of the unbelievers. But woe to the unbelievers because of the Fire.” (Qur’an 38:27)

The meaning of ‘Be’ in the like of His saying, exalted is He, “For to anything which We have willed, We but say “Be” then it is.” (Qur’an 16:40)

This relates to the execution of His Will, exalted is He, in respect of anything of the mumkinat (what is possible) in the context of giving it existence or completing it. It is explained by his Saing, “When We have willed’ i.e. When Our Will has conjoined with it in a way of execution (of the command). Because ‘when’ is for time in the future, and this is emphasized in His saying: “an naqula la-hu.”  (that We say to it), (Qur’an16:40) which is in the imperfect tense which, when it is with ‘an’, means the future.

It is known with certainty that whatever is since forever-like His Knowledge, His Power and His Life-the Will cannot be conjoined with it, because nothing can precede (what is eternal).

And this is emphasized by His saying ‘fa-yakun’ (then it is), the connecting particle ‘fa’ meaning order and sequence. From this you know that His saying, exalted is He, ‘kun fa-yakun’, is, wherever it occurs, nothing but an indirect expression of the speedy response of things to Him, glorified is He, in accordance with the conjunction of His Will with these things. Otherwise, there is no utterance of kaf nun (kun) in the concrete sense (of utterance). If we accept that, then we will say that our discussion is about the Word revealed such as the Qur’an, not the Word unrevealed.

It is also a metaphor for the expediency of Allah’s creative command.

“Allah created the heavens and the earth, and all that is between them, in six days” (Qur’an 7:54).

“The similitude of Jesus before Allah is as that of Adam; He created him from dust, then said to him: “Be”. And he was.” (Qur’an 3:59) Yet didn’t Jesus (as) take time to form in the womb?

Some scholars have said that Allah (swt) created this word and willed for it to follow his orders. So, all in all it’s not something coexisting with Allah (swt).

The next argument they bring:  Seeking refuge in Allah’s complete words.

This is from the following hadith:

Khaula bint Hakim Sulamiyya reported:

I heard Allah’s Messenger (saw) as saying: When anyone lands at a place, and then says: “I seek refuge in the Perfect Word of Allah from the evil of what He has created,” nothing would harm him until he marches from that stopping place.

Source: (https://sunnah.com/muslim:2708a)

The argument here is that if His words had been created then seeking refuge in them would not be allowed.

The answer to this is first that this would need to be in harmony with the hadith that clearly states the Qur’an is created:

Narrated ‘Abdullah bin Mas’ud:

“Allah has not created (khalaq) in the heavens nor in the earth what is more magnificent than Ayat Al-Kursi.”

حَدِيثِ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ مَا خَلَقَ اللَّهُ مِنْ سَمَاءٍ وَلاَ أَرْضٍ أَعْظَمَ مِنْ آيَةِ الْكُرْسِيِّ

Source: https://sunnah.com/tirmidhi:2884

Second, that this seeking refuge in fact is with Allah (swt), because He is the Lord of the words. The words are included (in the sense) because of the blessing and goodness that Allah (swt) has put therein. It is a kind of metaphor.

And in the sound hadith has come seeking refuge in His actions, exalted is He, as in the prayer of the Prophet (saw) as follows:

It was narrated from Abu Hurairah that ‘Aishah said:

“I noticed the Prophet (saw) was not there one night, so I started looking for him with my hand. My hand touched his feet, and they were held upright, and he was prostrating and saying: ‘I seek refuge in Your pleasure from Your anger, in Your forgiveness from Your punishment, and I seek refuge in You from You. I cannot praise You enough, You are as You have praised yourself.'” Source: (https://sunnah.com/nasai:169)

Forgiveness is one of His actions, exalted is He, and it is (therefore) definitely originated. Seeking refuge in it was allowed because (forgiveness) does not emanate from other than Allah (swt).

Is Allah’s forgiveness Allah himself? Is Allah’s punishment Allah himself?

The next argument is the hadith of Ali in making the Qur’an and not a creature a judge.

The fifth is what Abu l-Qasim al-Lalka’i has narrated from Ali bin Abi Talib that he said -when it was to him that you made two men as your judges -‘I did make a creature a judge, I did not make a judge but the Qur’an’.

The answer to this is simple: His negation of making a creature as judge by making the Qur’an as judge is because the Qur’an is from Allah (swt). All that it in it the commands, prohibitions, permissions, restrictions, approval, rejection it is from Allah (swt). So, making the Qur’an as judge is referring for judgement to Allah who has sent it down with His Knowledge, and has related its judgement to Himself.

He says: “Who is better than Allah in judgement?” (Qur’an 5:50)

Do Note I have not been able to find the hadith attributed to Ali bin Abi Talib. Insh’Allah when I have the source it will be included.

The next argument is that Ibn Abbas (ra) critiqued a man for saying: Lord of the Qur’an

 Is what has been narrated from ‘Abdullah b Abbas (ra) that he criticized a man who said: “Lord of the Qur’an.”

The answer is: that the evidence as to its not being sound is in abundance.

Do Note I have not been able to find the hadith attributed to Ali bin Abi Talib. Insh’Allah when I have the source it will be included.

Some discussion on Allah (swt) speaking with Musa (as)

The Hanbali/Salafi agree with us (The Ibadi School) that Musa (as) heard from Allah’s Speaking a speech composed of letters and that it had sound. On this point the Ashari disagree with us both. However, we differ on its eternity or origination. They believe in its eternity, and we believe in its origination.

Those who said that the speaking to Musa (as) that it is an eternal attribute, or that it is abiding with the essence of Allah (swt) both are incorrect.

Weak argument used by Hanbali/Salafi Sunni Muslims against Ashari Sunni Muslims.

There is however a very weak argument used by the Hanbali/Salafi in their discussion with the Ashari.  They feel it is a strong argument.

The Hanbali/Salafi argument against the Ashari goes like this:

“If the Kalaam of Allah is without sound, then what did Musa (as) hear when Allah spoke to Him? If they respond that Allah (swt) created a sound, and caused Musa (as) to hear that created sound, then this means that this created object stated, “Oh Musa, Verily, I am your Lord, Verily, I am Allah, there is no god save me, so worship Me.” (Qur’an 20:12-14)

Source: (Pg. 44 An Introduction to the Sciences of the Qur’an by Yasir Qadhi)

Yet, obviously, we know that Musa (as) did not perform any act of worship towards the direction of the voice. Or at least no act of worship is recorded.

Shaykh Yasir Qadhi and those who think this is some knock down killer argument must really have to wonder about the following:

What did Rasul Allah (saw) think when Angel Gabriel (as) said. “Indeed this, your religion, is one religion, and I am your Lord, so worship Me.” (Qur’an 21:92)

What? Did the Blessed Messenger (saw) make sujud and worship Gabriel? Obviously not!

Gabriel(as) was used as a medium in the same way the burning bush was.

Has the story of Musa reached you ˹O Prophet˺? When he saw a fire, he said to his family, “Wait here, ˹for˺ I have spotted a fire. Perhaps I can bring you a torch from it or find some guidance at the fire.” But when he approached it, he was called, “O Moses! It is truly I. I am your Lord! So, take off your sandals, for you are in the sacred valley of Ṭuwa. I have chosen you, so listen to what is revealed: ‘It is truly I. I am Allah! There is no god ˹worthy of worship˺ except Me. So, worship Me ˹alone˺, and establish prayer for My remembrance.” (Qur’an 20:9-14)

“And when Musa had completed the term and was traveling with his family, he perceived from the direction of the mount a fire. He said to his family, “Stay here; indeed, I have perceived a fire. Perhaps I will bring you from there [some] information or burning wood from the fire that you may warm yourselves.” But when he came to it, he was called from the right side of the valley in a blessed spot – from the tree (mina l-shajarati), “O Musa, indeed I am Allah, Lord of the worlds.” (Qur’an 28:29-30)

So rather it was a created word, or created tree or created angel, the Prophets of Allah (swt) are peak monotheist and understand the difference between the which is spoken (created) and the real source of the one speaking (Creator).

Allah (swt) also can make anything speak that wishes to make speak. An example would be:

“And they will say to their skins, “Why have you testified against us?” They will say, “We were made to speak by Allah , who has made everything speak; and He created you the first time, and to Him you are returned.” (Qur’an 41:21)

Imagine being in a masjid and a man recites from the Qur’an: “Indeed, this, your religion, is one religion, and I am your Lord, so worship me!” 

Would anyone in that masjid begin to worship that man?  Of course, they wouldn’t.  The man is a created being reciting created speech. Yet, understanding the ultimate source of the statement is the key.

Another example: “Surely Allah is my Lord and your Lord, so worship Him ˹alone˺. This is the Straight Path.” (Qur’an 19:36)

Allah (swt) could have revealed the Qur’an in which he was always spoken about in the third person such as above. 

However, he has allowed for his creation to recite the created speech: “I am Allah! There is no god ˹worthy of worship˺ except Me. So, worship Me ˹alone.”

The scholars have never declared someone a kafir for reciting this if they speaker did not claim the speech was a reference to him/herself.

“When Musa came at the appointed time and his Lord spoke to him.” (Qur’an 7:143)

“And messengers We have mentioned unto you before and messengers We have not mentioned unto thee; and Allah spoke (takliman) directly unto Musa.” (Qur’an 4:164)

“And it is not for any human being that Allah should speak to him except by inspiration, or from behind a partition or that He sends a messenger to reveal, by His permission, what He wills. Indeed, He is Most High and Wise.” (Qur’an 42:51)

Unless our interlocutors want to say that the Qur’an contains a flat contradiction than they will need to understand ‘Allah spoke to Musa with directly’ considering the above verse.

This spoke to Musa directly must fall under the category of inspiration, behind a partition or by sending a messenger to reveal his will to them.

Surely this is something to ponder for those who believe that Allah (swt) has a location.

WORDS OF FOREIGN ORIGIN IN THE QUR’AN AND THE IMPACT UPON THIS DEBATE.

This is not an argument from the scholars our school (Ibadi Scholars). Nor is it an argument that they rely upon.

 This is an argument that I (Prima-Qur’an) conceived when investigating this issue.

“In other words, these particular phrases are originally non-Arabic in origin. However, as is the case with any language, these words were ‘borrowed’ by Arabic, and were used so commonly that they became a part of the Arabic language. Thus, for all practical purposes, these words became ‘a part of fluent Arabic, and were use din poetry…and if an Arab were ignorant of these words, it was as if he were ignorant of other Arabic words.” Source: (az-Zarkashee, v 1, p, 289)

“Therefore, the correct opinion is that there are no non-Arabic words in the Qur’an, although there are words that have non-Arabic origins. Due to the continued usage of these words by the Arabs, however, they can no longer be considered foreign.”

Source: (pg. 27 An Introduction to the Sciences of the Qur’an by Yasir Qadhi)

Now this is a matter of debate among Muslim scholars and orientalist. That is rather or not the Qur’an contains words of foreign origin.  Now, Praise be to Allah (swt) no matter the outcome:  Yes, the Qur’an contains words that are borrowed from other languages and became part of the Arabic language or no it does not contain as such either way our position is untouched.

However, if one was to believe that the Qur’an is eternal and uncreated the discovery of foreign words borrowed from other languages is devastating to such a theological position A revelation that is eternal and uncreated does not need to incorporate words and expressions that are from languages that do not even exist at the time.

Now some clever theologian may try and argue: “Yes, but Allah (swt) knew in his infinite knowledge that those words would one day end up in the Qur’an, and thus he chose them for his revelation.” That creates a type of paradox in which a series of events are caused in such a way to have created words from a created language that are chosen to be part of an uncreated eternal attribute.

All in all, no matter the outcome it does not have an impact on our theological position on the matter.

The origins of statements in the Qur’an and the eternal knowledge of such statements.

If the khatib during a Friday sermon quotes a hadith of the Blessed Messenger (saw) the whole of the sermon is the speech of the khatib. However, it cannot be said that everything stated with the in speech of the khatib had its origin with the khatib. For example, if the khatib is quoting a hadith of the Prophet (saw), even though it is the speech of the khatib the quote has its origin with the speech of the Blessed Prophet (saw).

The Qur’an is Kalam Allah.

The Qur’an is a revelation from Allah.

It is clear when we read the Qur’an that we can see Allah (swt) speaking and addressing His creation in it.  We can also see conversations between Iblis and Allah (swt). We can see conversations between Allah (swt) and his Angels.  We can see conversations between the created beings.  All of this known in the pre-eternal knowledge of Allah (swt).  However, not all statements in the Qur’an are original statements of Allah (swt).

Examples:

Allah said, “What made you disobey Me?” Iblis replied, “I am better than Adam, for You have created me out of fire and Adam out of clay.” (Qur’an 7:12)

The part: “I am better than Adam, for you created me out of fire and Adam out of clay.” Is originally the statement of Iblis.  In the Qur’an Allah (swt) is quoting Iblis.

Anyone who believes that it was Allah (swt) who stated: “You have created me out of fire.” And not that it was the words of Iblis has entered disbelief.

“And lo! those who disbelieve would fain disconcert you with their eyes when they hear the Reminder, and they say: Lo! he is indeed mad.” (Qur’an 68:51)

Anyone who believes that it was Allah (swt) who said about the Blessed Prophet (saw): “Lo! He is indeed mad!” that person has entered disbelief.

The part: “Lo he is indeed mad!” This is the statement of some of the Quraish against the Blessed Prophet (saw).  In The Qur’an Allah (swt) is quoting the Quraish.

All this is from the knowledge of Allah (swt). Yet, the origins of the statements are from created entities. These statements from them are from the actions they have acquired.

The eternity of knowledge does not imply the eternity of the known, otherwise, all things that have come into being would be eternal!

Positive evidence from the Qur’an for those who argue it created.

Arguments from logic and rationality.

1. An obvious point is that everything other than Allah (swt) is created.  So, is the Qur’an a creation or not?

If the interlocutors respond that the attributes of Allah (swt) are uncreated do keep in mind as above that the attributes are in a quasi-or pseudo status. They cannot say that they are the essence nor other than the essence.

• Argument against attributing multiplicity to Allah (swt)

Permitting multiplicity of the eternal is contradictory to the unicity which is the most special of the attributes of Allah, Exalted Is He. (It is rejected) because it leads to permitting multiplicity of gods. Because the True God, Glorified and Exalted is He, only deserved Godhood in connection with His precedence over everything in existence. If there were any equal to Him in being eternal, then it would be correct for that equal to be His partner in Godhood, for there is nothing to prevent its being creator, sustainer, manager and wise.

If it is said that Allah (swt) is distinct from the Qur’an and other (instances of the) eternal Word, because of attributes other than eternity -such as Knowledge, Power, Hearing, Seeing-by Which He alone merits Godhood and Lordship.

The answer to it is that specification of Allah, glorified is He, with these attributes, as against His equal in being eternal, is giving a preference to Him over it, and this giving preference must have a justification. If it is said-that the (attribute of) being Speaking is itself, one of those attributes by which Allah merits being alone in the creation and command than We say that those attributes are not separated from Him, glorified is He.

Everything whose eternity is affirmed, its non-existence is impossible because the existence of the eternal is Essential Necessary Existence, which does not need justification in contrast to the existence of (that which) is only permissible (not necessary). It is impossible that anyone should have any authority over it in establishing, or removing, sending down or raising up, maintaining or taking away. While Allah Exalted is He, says about the Qur’an: “If it were Our Will, We could take away which we have revealed to you. (Qur’an 17:86)

The effects of that which is produced is apparent in the Qur’an. Each letter of it needs the other in sequence, its words being composed form them. And each word needs other words to combine as a sentence. Composition is an artwork that points to the artist and the artist must precede in existence the made art.

That kind of reasoning in not allowed in respect of any of His attributes.  Thus, (in respect of His attribute of Power) it will not be said that Allah got power over this because of this, and (in respect of His Knowledge) that He knows this because of this, and (in respect of His being All-Seeing) that He saw this for this reason. And the same in respect of the other attributes.

The Proof Text from The Qur’an That Establish that is Created.

1. The first proof is that Allah (swt) has explicitly told us he created it in Arabic.

“Indeed, We have made it (ja’alnahu) an Arabic Qur’an that you might understand.” (Qur’an 43:3)

Our interlocutors have never been able to find any usage of the above word (ja’alnahu) in the Qur’an to show that something is uncreated, unmade or without origin.

“And thus, We have revealed to you an inspiration of Our command. You did not know what the Book is or, what is faith, but We have made (ja’alnahu) it a light by which We guide whom We will of Our servants. And indeed, you are guiding to a straight path.” (Qur’an 42:52)

“It is He who CREATED you from one soul and CREATED from it its mate that he might dwell in security with her.” (Qur’an 7:189)   

The above text the first term used is “khalaqakum” (created) and the second term “ja’ala” (created).  Again, this shows the interchangeable nature of these two terms.

We could simply stop here. That which is made-namely, the Qur’an in its Arabic, its giving light and its guidance is an established reality. Whoever rejects it, he has certainly unbelieved.

The Maker is other than the made. Making precedes the made.

2. The second proof is regarding its obvious order and arrangement.

“And He created all things, then made them in order.” (Qur’an 25:2)

“Verily, all things have We created in proportion and measure.” (Qur’an 54:49)

This is a quality apparent in the Qur’an. It is also showing the Qur’an is subject to order.

 Just as Ibrahim (as) understood that the celestial bodies were subject to order.

That which follows laws and order is not that which creates the laws and order, namely Allah (swt). Ibrahim (as) understood this, yet it seems some Muslims do not.

Each letter needs the other in sequence, its words being composed from them. And each word needs other words to combine as a sentence. The letters are different, and none of them is not in need of the other. From what has been said of the distinctness of these letters, and their being absorbed in the composition, (it is clear) that someone has made this distinctness and has made each of them different from the other, and composed them with this art of composition, and made of it this eloquent speech!

3. The third proof is a Logical and textual proof. 

Is the Qur’an a thing or nothing?

If the Qur’an is nothing than let that stand on the record. No need to discuss with those who do not see the obvious. If the Qur’an was a nothing or a non-thing there would be no discussion or dispute about it. However, If the Qur’an is a thing, then please be reminded of what Allah (swt) says:

“That is Allah, your Lord; there is no deity except Him, the Creator of all things, so worship Him. And He is Disposer of all things.” (Qur’an 6:102)

So if the Qur’an is a thing, what excludes it from the generality of ‘all things’ mentioned in the verse?

4. The fourth proof. Nothing comes anew from your Lord.

Muhdath in Arabic means newly made. And since it’s newly made it cannot be eternal. i.e. It came after being nothing which means it is created.

“No mention comes to them anew (muh’dathin) from their Lord except that they listen to it while they are at play.” (Qur’an 21:2)

“And no revelation comes to them anew (muh’dathin) from the Most Merciful except that they turn away from it. (Qur’an 26:5)

Our interlocutors and opponents say it refers to the sending down of the book and not the book itself. The response to this is that the eternal does not shift from its root, and that which is merely (accidental) cannot happen to it.

Second there is no authority of anyone or anything over the eternal because the eternal is not caused to be.

5. The fifth proof is that the Qur’an itself has been established and detailed by something external to it.

“This is a Book with verse established and further explained in detail from One who is All-Wise and All Informed.” (Qur’an 11:1)

The argument from this verse is that Allah has described the Qur’an as being established and detailed. Both attributes are an effect emanating from an effect-giver. It is not possible that the effect should be eternal since forever, because of the necessity of the effect-giver having precedence over it. The preceded is originated because evidently it is after when it was not.

So either

A) This Qur’an either it is joined with being established and detailed from its beginning, or these are qualities that Allah has created in it, after it had been void of them. Both possibilities point to its creation and origination.

B) Establishing and detailing are two effects falling upon it. The effect emanates from the effect-giver, attesting to the transferring from one state to the other of that upon which the effect has fallen. That is impossible for the eternal, because of the impossibility of anyone having authority over it. That is the reason why it is impossible to say that Allah has established His Power, or detailed It, or that He has established His Knowledge or detailed it.

Because that phrase necessarily implies origination of His Power and His Knowledge, exalted is He.

 “Indeed, We brought them a Book, We detailed it knowingly.” (Qur’an 7:52) A) being ‘brought’ is transferal from one state to another state. That is impossible for the eternal as was explained above.

B) The second is the report about it that it is detailed. As in the foregoing already mentioned point.

C) The third is that its detailing emanates from His Knowledge, glorified is He. The emanating from a thing must be preceded by it.

6. The abrogation is impossible for the eternal.

“None of Our revelations do We abrogate or cause to be forgotten, but We substitute something better or similar.” (Qur’an 2:106)

Abrogation is omission and removal, and that is impossible for the eternal. The idea that some part of Allah’s eternal attribute of speech would be more perfect or more suited than other parts merits pensive reflection. Remember their argument from reason is the Qur’an perfect or not. This also falls back on them like a crushing tsunami wave.

7. Is that which is sent greater than that which sent it?

“The month of Ramadan, in which the Qur’an was sent down.” (Qur’an 2:185)

Sending down is moving from one place to the other, which is impossible for the eternal, because of the impossibility of anything having authority over it, or its being changed in its state.

“Very truly I tell you, no servant is greater than his master, nor is a messenger greater than the one who sent him.” (John 13:16)

Is the Qur’an fulfilling a task or a mission or a purpose from Allah (swt) is or Allah (swt) fulfilling a mission, task or purpose of the Qur’an?

8. The preservation of the Qur’an.

“Surely We have sent down the message, and surely We will preserve it.” (Qur’an 15:9)

The preserved cannot but be the created, because the eternal does not need preserving by those that preserve. It is impermissible to say that Allah preserved His Life, or His Existence, or His Power, whereas it is permissible to say that Allah (swt) has preserved his Word, if the Word revealed is intended by that, and not kalam al-nafsi. The verse is a proof of its permissibility.

9. The division of the Qur’an into clear and allegorical and one is dependent upon the other.

The saying, exalted is He: “In it are verses clearly defined-they are the core of the Book-and others allegorical (mutashabihat).” (Qur’an 3:7)

The argument from this verse is that the verses of the Qur’an are divided into two types: the clearly defined and the allegorical, and that the clearly defined verses are the base for the allegorical which should be referred to the former in interpretation. That is impossible in respect of what is eternal.

This shows the division in the Qur’an. The Qur’an has division; this cannot be an abiding quality with Allah (swt) that has a division within it. If it has division as mukham and mutashabi it is divided, and we cannot ascribe that to Allah (swt).

10. The created cannot be a vessel for the uncreated.

“Rather: it is clear verses in the hearts of those who are given the knowledge.” (Qur’an 29:49)

The argument from it is that the hearts of scholars are originated the originated cannot be a vessel for the eternal. It is not appropriate to say we contain Allah (swt) in our hearts. That maybe appropriately only in a metaphorical way as mystics say. This is another objection to those Christians and other belief systems or ideas who believe that something eternal can reside in that which is originated.

11. The Qur’an itself mentions it is preserved in a created tablet.

“But it is a Glorious Qur’an, in a Preserved Tablet.” (Qur’an 85:21)

A) The Tablet is created, and the created cannot be a vessel for the non -created, as mentioned above. After all, if one were to believe that the Tablet is eternal and uncreated, then this is nothing other than Allah (swt).

B) This is the perfect opportunity for Allah (swt) the All-Mighty to say: “But it is a Glorious Qur’an, abiding with the All-Mighty, the All Praised.” That is not what was said. It is abiding in a preserved tablet, a created thing.

This is like Christian theology here:

“In the beginning was the Word, and the Word was with God, and the Word was God.” (John 1:1)

12. The evidence of that which is mastered is originated.

“We have sent down to you the Book with the truth, confirming the Book before it, and mastering it.” (Qur’an 5:48)

The argument (from this verse) is that He has affirmed its being preceded by other (than it). The preceded cannot but be originated. And He has said that it is mastering its predecessor. The mastering is evidence that the mastered is originated. If the one before it is originated, then the quality of being originated its quite appropriate for it also.

The mastering is evidence that the mastered is originated. Alas the Torah is revealed in Hebrew, and the Injeel in Aramaic and thus the opponents cannot say that this eternal attribute is in Arabic, for it is also in Hebrew, and Syriac and Greek and all other languages, which is an attribute of his knowledge of the diverse languages of humanity and that revelation is produced in the language of the recipients.

13. Is Allah (swt) divided?

“It is a Qur’an which We have divided in order that you might recite it to men at intervals: We have revealed it by stages.” (Qur’an 17:106)

That which is divided is made and the made cannot be but originated.

So, are the believers in Allah (swt) saying He is One or divided?

14. No mention or admonishment of human beings in an eternal uncreated attribute that has mention and admonishment of human beings?

“There was certainly a time when there was no mention of the human being.” (Qur’an 76:1) 

If the Qur’an is eternal than this verse would make little sense. Allah (swt) would be speaking for all eternity and human beings would be mentioned/remembered and given admonishment all throughout the Qur’an.

15. Allah (swt) acting upon a revelation prior to the Qur’an.

“Before this We wrote in the Zabur, after the reminder: My servants the righteous, shall inherit the earth.” (Qur’an 21:105)

The fact that Allah (swt) wrote in the Zabur (before the Qur’an) says that he did not something to a revelation that was prior to the Qur’an.

16. Allah (swt) is ascribed as writing his supposed eternal attribute of speech in the Torah

Narrated Abu Huraira:

“The Prophet (saw) said, “Adam and Moses argued with each other. Moses said to Adam. ‘O Adam! You are our father who disappointed us and turned us out of Paradise.’ Then Adam said to him, ‘O Moses! Allah favored you with His talk (talked to you directly) and He wrote (the Torah) for you with His Own Hand. Do you blame me for action which Allah had written in my fate forty years before my creation?’ So Adam confuted Moses, Adam confuted Moses,” the Prophet (saw) added, repeating the Statement three times.”

Source: (https://sunnah.com/bukhari:6614)

17. Allah (swt) the effects of Allah (swt) upon revelation given to Musa

And We wrote for him on the tablets [something] of all things – instruction and explanation for all things, [saying], “Take them with determination and order your people to take the best of it. I will show you the home of the defiantly disobedient.” (Qur’an 7:145)

This clearly shows that this is creation from Allah (swt)

18. Did Musa (as) throw down a creation of Allah (swt) or did he throw down something uncreated from Allah (swt)?

“And he threw down the tablets and seized his brother by [the hair of] his head, pulling him toward him.” (Qur’an 7:150)

Wonder what the Hanbali would have thought of Musa (as) and this action?

19. The Qur’an taking on forms and shapes and making intercession for us?

The eternal attribute of speech making intercession with the dhat (essence) of Allah?

“Abu Umama said he heard Allah’s Messenger (saw) say:

“Recite the Qur’an, for on the Day of Resurrection it will come as an intercessor for those who recite It. Recite the two bright ones, al-Baqara and Surah Al ‘Imran, for on the Day of Resurrection they will come as two clouds or two shades, or two flocks of birds in ranks, pleading for those who recite them. Recite Surah al-Baqara, for to take recourse to it is a blessing and to give it up is a cause of grief, and the magicians cannot confront it.”

Source: (https://sunnah.com/muslim:804a)

Narrated Abu Hurairah narrated that the Prophet (saw) said:

“The one who memorized the Qur’an shall come on the Day of Judgement and (the reward for reciting the Qur’an) says: ‘O Lord! Decorate him.” So he is donned with a crown of nobility. Then it says: “O Lord! Give him more!’ So he is donned with a suit of nobility. Then it says: “O Lord! Be pleased with him.’ So He is pleased with him and says: “Recite and rise up, and be increased in reward with every Ayah.'”

Source: (https://sunnah.com/tirmidhi:2915)

This text is not devastating for those Sunni Muslims who follow the Māturīdī & Ash`ari schools of aqidah (creed) This is because they apply taw’il (interpretation) as you can see in the second hadith quoted above: (the reward for reciting the Qur’an) The are smart enough to realize the dangers to their creed in taking the position that an uncreated attribute of Allah (swt) comes in forms and shapes.

However, these text are absolutely devastating to those Sunni Muslims who follow the Salafi/Athari/ strand of aqidah (creed). Because they take the text as it is without taw’il (figurative interpretation).

So they have to do one of two very unpleasant things by their standards and one is a bitter pill to swallow and the other is simply game over on this whole debate.

a) follow the Ash’ari & Maturidi in applying taw’il (interpretation) to the text which they have apparently done at sunnah.com

b) admit that the eternal attribute of Allah (swt) takes on forms and shapes and thus check mate.

20. Can Allah (swt) destroy Jesus (as) completely or partially?

“They have certainly disbelieved who say that Allāh is Christ, the son of Mary. Say, “Then who could prevent Allāh at all if He had intended to destroy Christ, the son of Mary, or his mother or everyone on the earth?” And to Allāh belongs the dominion of the heavens and the earth and whatever is between them. He creates what He wills, and Allāh is over all things competent.” (Qur’an 5:17)

Naturally Allah (swt) can destroy Jesus (as) completely. This includes him as flesh and blood and as (bikalimatin). If a word from Allah (swt) can be destroyed it is not eternal.

21. Is Jesus the created word of Allah or the uncreated word of Allah?

“When the angels said, “O Mary, indeed Allah gives you good tidings of a word (bikalimatin)from Him, whose name will be the Messiah, Jesus, the son of Mary – distinguished in this world and the Hereafter and among those brought near [to Allah]. (Qur’an 3:45)

Jesus (as) is a word from Him.

“And [the example of] Mary, the daughter of ‘Imran, who guarded her chastity, so We blew into [her garment] through Our angel, and she believed in the words (bikalimati) of her Lord and His scriptures and was of the devoutly obedient.” (Qur’an 66:12)

Mary (as) is believing in the Lord and his words. Meaning they are not identical.

“O People of the Scripture do not commit excess in your religion or say about Allah except the truth. The Messiah, Jesus, the son of Mary, was but a messenger of Allah and a word (kalimatuhu) from Him which He directed to Mary and a soul from Him. So, believe in Allah and His messengers. And do not say, “Three”; desist – it is better for you. Indeed, Allah is but one God. Exalted is He above having a son. To Him belongs whatever is in the heavens and whatever is on the earth. And sufficient is Allah as Disposer of affairs.” (Qur’an 4:171)

Jesus (as) is a word from Him.

“And if anyone of the polytheists seeks your protection, then grant him protection so that he may hear the (kalam al-lahi) Words of Allah.” (Quran 9:6)

“Those who remained behind will say when you set out toward the war booty to take it, “Let us follow you.” They wish to change the (kalama l-lahi) Words of Allah.” (Quran 48:15)

All these words come from the same Arabic trilateral root.

ك ل م (kaf) (lam) (mim) Jesus is the created word of Allah (swt) just as the Qur’an is the created word of Allah (swt).  If someone was to believe that Jesus (as) is the uncreated word of Allah (swt) than that would be Christianity.  If someone was to believe that Jesus (as) is the created word of Allah (swt) that would be Islam and the path of safety.

One of our teachers has known of people who have left Islam for Christianity.  You also encounter them online and some of them have said a study of the Qur’an helped them make that decision.

I have never heard of a Muslim that believes that Allah (swt) alone is the Creator and everything else (including the Qur’an as being created) become a Christian. 

I do not doubt, respected reader, that after your acquaintance with the arguments and debates presented in this discussion on the issue of the Creation of the Qur’an, you will have realized that the correctness and safety lie in the belief that it is, like all other existing things, other than Allah. It came into existence after it had not been. Whatever is like that, it is without doubt created. You will have realized also that this belief in its being eternal opens the door for those who believe in the possibility of multiplicity of the eternal to the extent that it leads to belief in the world’s being eternal.

Our reliance is upon Allah (swt).

“So, in Allah let the believers put their trust.” (Qur’an 9:51)