بسم الله الرحمن الرحيم
والعاقبة للمتقين
It is often said that it is impossible to understand
anything about the Divine because human language and means of communication of
ideas are limited and imprecise. But this is another example of Ilhad, from
the point of view of Islam, because we Muslims believe that the Holy Qur’an is
the literal spoken Word of Allah which He then revealed to the Prophet Muhammad
(sall Allahu alayhi wasallam) through the agency of Angel Gabriel. Allahumma expressed Himself through human language,
specifically, the Arabic tongue. The pattern, arrangement and selection of sentences,
words and even letters by Allahumma in the Qur’an is itself miraculous because
through it exact precision with regard to the true reality has been conveyed
perfectly. We likewise believe this about the Torah, because it is a scripture which
Allah wrote with His own Hand, and He expressed Himself to mankind in it by
means of human language. Consequently, the holy Qur’an is the inerrant Word of
God, although man’s effort to understand and interpret it is certainly fallible
and subject to error. What the Prophet Muhammad (sall Allahu alayhi wasallam)
has explained and interpreted of the holy Qur’an on the basis of divine
inspiration, either directly to his pure heart or through an Angel, is of
course, infallible and absolutely correct. No one should imagine that any other
tafsir of the Qur’an, no matter how pious and knowledgable the one to
whom it is attributed to, is infallible or absolutely free of even the
slightest degree of error. It is generally know that among the Prophet’s
companions, his illustrious cousin Ibn AbbasRA, had a very deep
understanding and extensive knowledge of the Qur’an, as the Prophet (sall Allahu
alayhi wasallam) made a special supplication for him:
اللَّهُمَّ عَلِّمْهُ الْكِتَابَ
“Allahumma! Teach him the Book” (Sahih
al-Bukhari)
And in another version:
اللَّهُمَّ عَلِّمْهُ الْحِكْمَةَ وَتَأْوِيلَ الْكِتَابِ
“Allahumma! Teach him the Wisdom and the
interpretation of the Book” (Sunan Ibn Maja)
The heresy that the holy Qur’an is a
creation and not the literal spoken words of Allah originated with the
notorious Mu’tazila. By claiming the Qur’an is a created thing they in fact, intentionally
or unintentionally, diminished its status and opened the door for doubt
regarding its inerrancy. During the Mihna, the first example of a
medieval inquisition in the history of Islam, the Mu’tazilites persuaded the consecutive
Abbasid rulers (al-Ma’mun, al-Mu’tasim, and al-Wathiq) to persecute the
orthodox religious leaders who did not subscribe to their heresy that the Qur’an
is created. It was Imam Ahl us-Sunna, Ahmad b. HanbalRA, who
was steadfast in the face of this terrible persecution and with his powerful
arguments in defiance of the Mu’tazilite-influenced rulers, won the hearts of
the Muslim public and firmly established the doctrine of the Qur’an being the
uncreated spoken words of Allahumma. Although the Imam was severely beaten and
tortured, to the point where he lost consciousness several times, he refused to
compromise on the truth. This is among the reasons why Imam Ahmad is considered
the Mujaddid (reformer) of the second century. Furthermore, the school of
thought associated with Imam Ahmad, namely, the Hanabila, have traditionally
been the staunch defenders and teachers of doctrinal orthodoxy till this day,
especially with regard to the issue of Allah’s names and attributes. Despite
the fact that the old school Hanbalis were often accused by their rivals of anthropomorphism,
they defiantly stood their ground and refused to compromise on the taking of
the literal meaning with regard to Allah’s attributes, whereas many other currents
within the world of Muslim scholastic theology could not resist the temptation
to distort the meaning of Allah’s attributes in order to reconcile their
theology with foreign, Hellenic philosophy and so-called rationalism. According
to the Qur’an itself, both the Torah and the Qur’an are examples of audible
speech of Allah:
وَقَدْ كَانَ فَرِيقٌ مِّنْهُمْ يَسْمَعُونَ
كَلَامَ اللَّـهِ ثُمَّ يُحَرِّفُونَهُ
Indeed, there was a party of them who used to hear
the Words of Allah then distort it
(Sura 2:75)
حَتَّىٰ يَسْمَعَ كَلَامَ اللَّـهِ
Until he hears the Words of Allah
(Sura 9:6)
The Ayatayn establish the fact that
Allahumma’s Words are audible. If these Scriptures are creations, then they
would not be described as the “Words of Allah” which are heard. The reader
should not misconstrue this to mean that when the Qur’an is recited the Voice
of Allah is heard. No, the Voice of Allah is not heard when the Qari recites
the Qur’an, but rather, the Words of Allah are heard, so make the distinction
between hearing the Words of Allah and hearing the Voice of Allah, a distinction that was not observed by the heretical Salimiyya sect. Likewise,
one should not imagine that this doctrine that the Qur’an is the uncreated
speech of Allah means that the Mushaf or copy of the Qur’an, meaning the
paper and ink, are uncreated. The voice of the Qari is also create, and is the
Qari’s own voice, but the Words being recited in his voice are the uncreated
Words of Allah. Additionally, another important point which must be clarified
is the fact that although the Qur’an, being the spoken Words of Allah, is
uncreated, it is not eternal, meaning without beginning. The Qur’an is muhdath
(Sura 21:2; 26:5) meaning, something that occurred in time, as Allah spoke
the Qur’an, and His speaking is one of His divine attributes of action. Allah
doing or speaking something in time does not mean that the action or speech is
created. It is technically originated but not created, so mark the delicate
distinction between muhdath (new) and makhluq (creation). One of the arguments
of the Mu’tazila that the Qur’an is a creation is the fact that Allah is
described in the Qur’an repeatedly as:
خَالِقُ كُلِّ شَيْءٍ
“Creator of everything”
Now the Qur’an too is a “thing”, and
so logically it follows that the Qur’an was created by Allah, the Creator of
everything. However, the Mu’tazilite argument backfires on them, because one of
their principal doctrines is that man is the creator of his own deeds, which
are not created by Allah but rather outside the domain of Allah’s power and
control, independent of Him. Yet, Allah Most High says:
وَاللَّـهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
And Allah created you and that which you do
(Sura 37:96)
As for Allah being the creator of “everything”, and certainly the Qur’an too is a “thing”, but that is a general statement which has necessary exceptions. Consider the fact that Allah Himself is a “thing”, not only from a linguistic angle, but even the Qur’an says that Allah is a “thing”:
قُلْ أَيُّ شَيْءٍ أَكْبَرُ شَهَادَةً ۖ
قُلِ اللَّـهُ
Say: “What thing is greater in testimony?” Say: “Allah”
(Sura 6:19)
So if the Mu’tazila insist that every “thing”
is created, they would have to confess that Allah Himself is created ma’adh
Allah and that the deeds of mankind are created by Allah. But the truth is
that when Allah says He is the Creator of everything, He is not referring to
either His own Person nor His holy names and attributes.
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