The Ruling On He Who Says The Qurān Is Created

The ‘aqīdah of Ahlu Sunnah Wal Jamā’ah is that the Qurān is the speech of Allāh and that it is uncreated. But what is the ruling on the one who claims it is created? Below I shall present some quotes from our Salaf in this regard:

1) Sufyān Ath-Thawrī said, “The Qurān is the speech of Allāh (azza wa jall) and he who says that it is created then he is a kāfir, and he who doubts in his kufr then he is a kāfir.” [Abdullāh Ibn Al-Imām Ahmad in Kitāb As-Sunnaah, 20]

The likes of this statement has also been narrated from Abū Khuthaymah as is found in Sharh Usūl Iqtiqād Ahl As-Sunnah Wal-Jamā’ah, 265/2 the famous book of Al-Lālikāī.

2) Abū Bakr Ibn Ayyāsh Al-Muqri’ (died 194h) the trustworthy worshipper, was asked about he who says the Qurān is created so he said “A kāfir, and he who does not say that he is kāfir then he is also a kāfir.” Its chain is authentic and is found in As-Sunnah of Al-Lālikāī.

3) Ibn Hajr said in At-Tahthīb [303/2]: From Dāwūd Ibn Al-Hasan Al-Bayhaqī: It has reached me that Al-Halwānī* said, “I do not make takfīr of he who hesistates with regards to the Qurān.” Dāwūd said: So I asked Salmah Ibn Shabīb (died 247h) about Al-Halwānī so he said: “He is to be thrown in Al-Hush. He who does not bear witness to the kufr of a kāfir then he is kāfir.” Salmah Ibn Shabīb An-Naysābūrī (died 247h) was the Muhaddith of the people of Makkah.

Khatīb Al-Baghdādī also mentioned this in Tārīkh Al-Baghdād.

*Al-Halwānī is Abū Muhammad Al-Halwānī Al-Husayn ibn ‘Alī Ibn Muhammad Al-Hathli Al-Khilāl.

4) Abū Zara’ah ‘UbaydAllāh Ibn Abdil Karīm Ar-Rāzi (died 264h) said, “Whoever claimed that the Qurān is created then he is a disbeliever in Allāh Al-‘Athīm, a kufr that takes one out of the millah, and he who doubts in his kufr from those that understand then he is also kāfir.”

Abū Hātim Muhammad Ibn Idrīs Ar-Rāzi (died 277h) said exactly the same. Al-Lālikāī narrated all of it in As-Sunnah [2/176)]

5) Imām Ahmad in his reply about the Qurān said, “So it is the speech of Allāh not created, and he who says ‘created’ is a kāfir in Allāh Al-‘Athīm and he who does not make takfeer of him is also kāfir.” [Abū Ya’la in Tabaqāt Al-Hanābilah, 315/1. From Masrud Ibn Masurhad Al-Basrāwī]

Tafseer Books Written By Our Salaf

Rufai Ibn Mihraan (d. 91) transmitted a lengthy book of commentary on the Quraan from Ubay Ibn Ka’b. [Adh-Dhahabee, Al-Tafseer Wal-Mufassiroon, 1/115]

Al-Dahhaak Ibn Muzaahim (40 – 105H) had a commentary on the Quraan. [Fihrist, 34]

Mujahid compiled a commentary on the Quraan which was copied out by many scholars. [Ahmad Ibn Hanbal, ‘Ilal, 1/44]

Rufaaf Ibn Mihraan (10BH – 90AH) wrote a commentary on the Quraan. [Al-Qaadhi Iyyaad, Sharh Al-Shifaa, 1/175]

Sa’eed Ibn Jubair Al-Asdi (46 – 95) compiled a commentary on the Quraan and used to write the hadeeth he heard from Ibn ‘Abbaas and Ibn Umar. [Ibn Hajr, Tahdheeb, 7/199]

Qataadah Ibn Di’aamah Al-Sassoosee (61 – 117) compiled a commentary on the Quraan. [Ibn Sa’d, Tabaqaat, 7/33]

‘Abdul-Maalik Ibn ‘Abdul-Azeez Ibn Juraij (80-150) had a book titled “Kitaab Al-Tafseer”. [Al-Khateeb Al-Baghdaadee, Taareekh Baghdaad, 8/237]

Daawood Ibn Abee Hind (75-139) wrote a commentary on the Quraan. [Fihrist, 33]

Al-Husain Ibn Waaqid Al-Marwazee (90 – 159) compiled a commentary on the Quraan. [Fihrist, 34]

Al-Hushaim Ibn Basheer Al-Waasitee (104-183) compiled many books, of them “Kitaab At-Tafseer”. [Fihrist, 228]

Ibraheem Ibn Tahmaan (100-163) compiled many books, of which was “Kitaab At-Tafseer”. [Fihrist, 228]

Isma’eel Ibn Ibraheem Al-Asadee (110-193) compiled a book titled “Kitaab At-Tafseer” among others. [Fihrist, 227]

Muqattil Ibn Sulaimaan (90-150) compiled many books as well as a commentary on the Quraan. [Ibn Hajr, Tahdheeb, 10/279]

Sa’eed Ibn Abee ‘Arubah (80 – 156) wrote many books. Aong them was a commentary on the Quraan. Ahmad Ibn Hanbal, ‘Ilal, 166]

Sa’eed Ibn Basheer Al-Azdi (79-168) was an author of many books, and compiled a commentary on the Quraan as well. [Adh-Dhahabee, Meezaan Al-‘Itidaal, 2/130]

Saalim Ibn ‘Ajlaan AlAftaas (70 – 132) had a commentary on the Quraan which the scholars praised. [Al-Azdee, Taareekh Al-Mawsil, 120]

Shaybaan Ibn ‘Abdul-Rahmaan Al-Tamimi (90 – 164) transmitted from Al-Hasan Al-Basree and had a commentary on the Quraan. [Ibn Sa’d, Tabaqaat, 7/79]

Za’eedah Ibn Qudaamah (100 – 160) was a compiler of many books. Among them was “Kitaab At-Tafseer”. Fihrist, 226]

[All quotes taken from “Studies In Early Hadeeth Literature” by M. M. Azami]

Are There Non-Arabic Words In The Quraan?

The Qur’an explicitly states that it is all communicated in pure and clear Arabic (al-Nahl, 16:3o). Although the ulema are in agreement that words of non-Arabic origin occur in the Qur’an, they are, nevertheless, words which were admitted and integrated into the language of the Arabs before the revelation of the Qur’an.

To give just a few examples, words such as qistas (scales – occurring in the Sura al-Isra’, 17:35), ghassaq (intense cold) in Sura al-Naba’ (78:2 5) and sijjil (baked clay – in al-Hijr, 15:74) are of Greek, Turkish and Persian origins respectively (1). But this usage is confined to odd words; a phrase or a sentence of non-Arabic origin does not occur in the Qur’an (2).

Since the Qur’an consists of manifest revelation in Arabic, a translation of the Qur’an into another language, or its commentary whether in Arabic or other languages, are not a part of the Qur’an.

However, Imam Abu Hanifah has held the view that the Qur’an is the name for a meaning only, and as such, salah may be performed in its Persian translation. But the disciples of Abu Hanifah have disagreed with this view and it is reported that Abu Hanifah himself reversed his initial ruling, and this is now considered to be the correct view of the Hanafi school (3).

Footnotes:

(1) For an exclusive treatment of words of foreign origin in the Qur’an see Shawkani, Irshad, p. 22ff. See also Ghazali, Mustasfa, I, 68.

(2) Shaltut, Al-Islam, P. 486; von Denffer, ‘Ulum, P. 73.

(3) This report is attributed to a Nuh b. Maryam who has confirmed that Abu Hanifah changed his initial ruling. See Aba Zahrah, Usul, p. 60; Shaltut, Al-Islam, P. 478; Sabuni, Madkhal, P. 4.

[Taken from “Principles Of Islaamic Jurisprudence” by M. H. Kamali, p.19]

Al-Muqree, A Life Dedicated To Teaching The Quraan

Al-Muqree said:

“I am between ninety and a hundred years old, and I have taught the recitation of the Quraan in Basrah for thirty-six years, and here in Makkah for thirty-five years.”

Al-Muqree was born in 120H and died in 213H.

Those who he narrated from include: Aboo Haneefah, Al-Layth, amongst others.

Those who narrate from him include: Imaam Bukhaaree, Imaam Ahmad, Is-haaq Ibn Raahawaih, ‘Alee Ibn Al-Madeenee, Aboo Bakr Ibn Abee Shaybah, Aboo Qudaamah, Adh-Dhuhlee amingst others.

Ibn Al-Mubaarak said about him, “Gold struck purely!”

[Tahdheebut Tahdheeb]

Dont Waste Your Time. Recite Quraan While Leaving A Lesson

Once, one of the Salaf gave his friends some advice saying:

“When you leave me then split up; so perhaps one of you will read some Quraan in the road, because whenever you meet up with each other you talk.”

[Saydul Khaatir, p.480]

Has Allaah Promised To Safeguard The Sunnah As He Did With The Quraan?

A Doubt And Argument Raised:

Some deviants claim that we must only follow the Quraan, leaving aside the Sunnah. In support of this false claim, they give reference to the following verse:

“Verily, it is We Who have sent down the dhikr [i.e. the Quraan] and surely, We will guard it [from corruption].” [15:9]

Here they claim that Allaah has guaranteed to preserve the Quraan, yet He (swt) did not do so for the Sunnah. If the Sunnah (as they claim) were a proof like the Quraan, Allaah would have guaranteed to preserve it as well.

A Refutation To Such A Claim:

That Allah guaranteed that He would preserve the “dhikr” is not limited to the Quraan alone; rather “dhikr” refers to Allaah’s Shariah as a whole, with which He (swt) sent His Messenger (saw), so it is more general than referring to just the Quraan or just the Sunnah. This is indicated by te following verse:

“… So ask the people of the dhikr if you know not.” [16:43]

Meaning, ask the people of knowledge, the scholars of Allaah’s Religion and Shariah. Just as Allaah preserved the Quraan, we can say for certain that He (swt) also preserved the Sunnah.

Ibn Hazm refutes those who claim that the word dhikr in the above verse is in reference to the Quraan only (excluding the Sunnah). He says:

“This is a false claim that is not supported by any proof whatsoever… Dhikr is a word that refers to all that Allaah revealed to His Messenger (saw) in terms of the Quraan or revealed Sunnah through which the Quraan is explained. Allaah says:

The Quraan Is The Uncreated Words Of Allaah

Some people came to Aboo Mus’ab Az-Zuhree and said, ‘There is, in our area in Baghdad a man who says that his recital of the Quraan is created.‘ (1)

So he said, ‘This is a foul saying of the nabatheans.‘

Aboo Ishaaq said about him (Aboo Mus’ab Az-Zuhree), “Aboo Mus’ab Az-Zuhree was one of the most knowledgeable of the people of Al-Madeenah.”

He was born in the year 150H and died in 242H.

He studied at length under Imaam Maalik, learned fiqh from him and heard the Muwatta from him, reporting it precisely.

Those who narrated from him include the likes of: Imaam Bukhaaree, Imaam Muslim, Aboo Daawood, At-Tirmidhee, An-Nisaa’ee, amongst others.

Footnotes:

(1) The issue of the Quraan being created has been discussed previously in my blog. However, in short, Ahlu Sunnah say that the Quraan is the uncreated words of Allaah. Dispute arrose over this issue, mainly at the time of Imaam Ahmad. The issue of whether the Quraan was created or not caused a split to occur among the Ummah of Muhammad (saw), the correct opinion being that it is uncreated.

However the issue of whether a persons own recitation of the Quraan is created or not (as was asked in this quote above) is a tricky and deviant question, as it is not certain whether what is being asked is whether the Quraan is created or whether the persons movements of his lips and mouth is created. This was another question which caused deviations to occur.

The main point to know is the saying of Al-Awzaa’ee where he said, “Stop where they (the salaf) stopped, and refrain from saying that which they refrained from saying.“

The Salaf And The Quraan, Part 2

Farwah Ibn naufal said:

“Once I was with Khabbaab (ra), so we went out to the masjid and he grabbed my hand and said to me, ‘Seek nearness unto Allaah to the best of your ability for surely you cannot get close to Him with something more beloved to Him than His Speech.‘ “

[Ash-Shu’ab, p.1463]

‘Abdullaah Ibn ‘Urwah said:

“I asked my grandmother Asmaa, ‘How were the Companions of the Prophet (saw) when they recited the Quraan?‘

She replied, ‘Their eyes watered and their skins trembled just as Allaah has described them [in the Quraan].‘ “

[Ash-Shu’ab, p.1900]

‘Abdullaah Ibn Mas’ood (ra) said:

“Constantly look into the Mushaf.”

[Ash-Shu’ab, p.2028]

The Salaf And The Quraan, Part 1

‘Abdullaah Ibn Mas’ood (ra) said:

“Verily, these hearts are vessels, so fill them up with the Quraan and do not fill them up with anything else besides it.”

[Al-Musannaf, 7/106]

Ibn ‘Abbaas (ra) said:

“Allaah has guaranteed for the one who follows the Quraan that he wont go astray in the worldly life nor be miserable in the Hereafter.”

Then he recited:

“So whoever follows my guidance will neither go astray nor be miserable.” [20:123]

[Al-Musannaf, 7/136]

Naafi’ reported that Ibn ‘Umar (ra) used to recite in his prayer and pass by a verse in which Paradise is mentioned so he would stop and ask Allaah for Paradise, supplicate and cry.

He would also pass by a verse in which the Fire is mentioned so he would stop, supplicate and seek the forgiveness of Allaah (swt).

[Az-Zuhd, of Imaam Ahmad, p.241]

‘Abdullaah Ibn Mas’ood (ra) said:

“Recite the Quraan in seven days but do not recite it in less than thre days, and a man should strictly guard his daily recitation of one juzz.”

[Ash-Shu’ab, 2/2173]

Placing The Quraan On The Ground, By Sh. Ibn Jibreen

Question:

Sometimes one finds it necessary, or at least convenient, to place the Quraan on the ground or on a prayer rug. Is it permissible to do this if the ground and rug are pure?

Answer: By Shaykh Ibn Jibreen

Since we must exalt the Quraan not only in a spiritual sense, but also in a physical sense, it is recommended to place the Quraan in a high place, for Allaah says:

“Exalted (in dignity), purified.” [80:14]

If you need to put it down, at least try to put it down in a place that is slightly elevated, but if this is not easy for you, you can put it down on ground that is pure or on a carpet that is pure. Avoid placing the Quraan in a lowly place, on an impure surface, or on dirt, for by placing it in these places, you are debasing it.

[Quoted in “Islamic Rulings Regarding The Quraan”, p. 66]

Feeling The Beauty Of The Quraan, By Ibn Al-Qayyim

Ibn Al Qayyim says:

“In short, there is nothing more beneficial for the heart than reading the Qur’aan and with contemplation and reflection…

If people were to possess a realization of what recitation of the Qur’aan with contemplation contains, they would devote themselves to it at the expense of anything else.

When the person reads it with reflection and he comes across an aayah that he is in need of, for the cure of his heart, he repeats it, even if he does so a hundred times or the whole night. Hence, to recite a single aayah of the Qur’aan with contemplation and reflection is better than reciting the Qur’aan to completion without any contemplation or reflection.

It is also more beneficial for the heart and more conducive to attaining eemaan and tasting the sweetness of the Qur’aan.”

[Miftaah Daar as-Sa’aadah, p. 204, quoted in “Causes Behind the Increase and Decrease of Eemaan” by Shaykh ‘Abdur-Razzaaq al-’Abbaad]