قال الذهبي:
“وأما البخاري فكان من كبار الأئمة الأذكياء، فقال: ما قلت ألفاظنا بالقرآن مخلوقة، وإنما حركاتهم وأصواتهم وأفعالهم مخلوقة، والقرآن المسموع المتلو الملفوظ المكتوب في المصاحف كلام الله غير مخلوق، وصنف في ذلك كتاب "أفعال العباد" مجلد فأنكر عليه طائفة
“وأما البخاري فكان من كبار الأئمة الأذكياء، فقال: ما قلت ألفاظنا بالقرآن مخلوقة، وإنما حركاتهم وأصواتهم وأفعالهم مخلوقة، والقرآن المسموع المتلو الملفوظ المكتوب في المصاحف كلام الله غير مخلوق، وصنف في ذلك كتاب "أفعال العباد" مجلد فأنكر عليه طائفة
وما فهموا مرامه، كالذهلي وأبي زرعة وأبي حاتم وأبي بكر الأعين وغيرهم”
We can learn a few things in how Al Dhahabi viewed Bukhāri’s stance:
1- Bukhāri denies saying لفظي بالقران مخلوق
2- Bukhari affirms saying that the human’s movements, sounds & actions are created
3- Bukhari affirms the Qur’an that is heard, recited, uttered & written in
1- Bukhāri denies saying لفظي بالقران مخلوق
2- Bukhari affirms saying that the human’s movements, sounds & actions are created
3- Bukhari affirms the Qur’an that is heard, recited, uttered & written in
the Masāhif is the uncreated speech of Allah.
4- He authored a work to show this belief titled خلق أفعال العباد
5- A group from Ahl Al Hadith didn’t understand what Bukhari was intending & so attacked him on this such as Al Dhuhli, Abu Zur’ah and Abu Hatim
4- He authored a work to show this belief titled خلق أفعال العباد
5- A group from Ahl Al Hadith didn’t understand what Bukhari was intending & so attacked him on this such as Al Dhuhli, Abu Zur’ah and Abu Hatim
Then Al Dhahabi describes the Kullabi & Asha’ri view on the issues straight after by saying:
“ثم ظهر بعد ذلك مقالة الكلابية والأشعرية، وقالوا: القرآن معنى قائم بالنفس، وإنما هذا المنزل حكايته وعبارته، ودال عليه، وقالوا: هذا المتلو معدود متعاقب، وكلام الله تعالى لا يجوز عليه التعاقب، ولا التعدد، بل هو شيء واحد قائم بالذات المقدسة”
We can learn a few things on how Al Dhahabi viewed the Kullabite/Ash’arite stance:
1- The Quran is a meaning that subsists within the essence of God
2- Whereas what was revealed is an expression of that meaning which subsists within the essence of God
1- The Quran is a meaning that subsists within the essence of God
2- Whereas what was revealed is an expression of that meaning which subsists within the essence of God
3- As for that which is recited [ie the Quran we have today] is countable and successive.
4- The speech of Allah cannot be countable or successive. Rather, it is one thing which subsists within the essence of God
4- The speech of Allah cannot be countable or successive. Rather, it is one thing which subsists within the essence of God
I think it’s pretty clear to every reader the difference between Bukhari’s stance and the Kullabite one.
What about Al Karabisi? Al Dhahabi says:
What about Al Karabisi? Al Dhahabi says:
“كلام الله تعالى منزل غير مخلوق، ولكن ألفاظنا به مخلوقة، يعنون تلفظهم وأصواتهم به وكتابتهم له، ونحو ذلك وهو حسين الكرابيسي”
We can learn a few things here from Al Dhahabi’s quote.
1- Al Karabisi believed the Speech of Allah to be revealed and not created
2- Al Karabisi believed that the utterance of it however is created
Al Dhahabi says this means the تلفظ (act of uttering) and the sound is created
1- Al Karabisi believed the Speech of Allah to be revealed and not created
2- Al Karabisi believed that the utterance of it however is created
Al Dhahabi says this means the تلفظ (act of uttering) and the sound is created
Al Dhahabi then mentions how Ahmad strongly refuted Al Karabisi on this view. However, Al Dhahabi says that Ahmad said:
وقال أيضا: من قال لفظي بالقرآن مخلوق يريد به القرآن فهو جهمي.
We can learn that Ahmad views those who say لفظي بالقران مخلوق intending by this statement the revealed Quran [the متلو] then he is a Jahmi
Therefore, based on this, Al Karabisi & Bukhari wouldn’t be affected by this Hukm whereas the Kullabites would be
Therefore, based on this, Al Karabisi & Bukhari wouldn’t be affected by this Hukm whereas the Kullabites would be
And so why did Ahmad place such severe rulings against Al Karabisi, if Al Karabisi’s view was as Dhahabi presented it?
Well, there’s actually a difference of opinion regarding Al Karabisi’s view and how it’s presented.
Well, there’s actually a difference of opinion regarding Al Karabisi’s view and how it’s presented.
Ibn Abdul Barr says that actually Al Karabisi’s view was the same as the Kullabite/Ash’arite view
He says:
He says:
وكان الكرابيسي وعبد الله بن كلاب وأبو ثور وداود بن علي وطبقاتهم يقولون: إن القرآن الذي تكلم الله به صفة من صفاته لا يجوز عليه الخلق، وأن تلاوة التالي وكلامه بالقرآن كسب له وفعل له وذلك مخلوق، وأنه حكاية عن كلام الله، وليس هو القرآن الذي تكلم الله به
We learn a few things:
1- Al Karabisi, Ibn Kullab, Abu Thawr, Dawūd Al Asbahani and their likes believed that the Quran that Allah spoke is an attribute from His attributes that cannot be created.
2- The recitation of the human & his speech with the Quran is his Kasb & action
1- Al Karabisi, Ibn Kullab, Abu Thawr, Dawūd Al Asbahani and their likes believed that the Quran that Allah spoke is an attribute from His attributes that cannot be created.
2- The recitation of the human & his speech with the Quran is his Kasb & action
Kasb means acquisition ie an action originated by God but acquired by men
And that this is created.
3- This Quran is an expression of the Kalam of Allah and it is not the Quran that Allah spoke with.
And that this is created.
3- This Quran is an expression of the Kalam of Allah and it is not the Quran that Allah spoke with.
This description of Al Karabisi’s view is the same as Al Dhahabi’s description of the aforementioned Kullabite view
Also, the view presented by Ibn Abdul Badr is backed by Abu Hatim’s description of Al Karabisi’s view where he says:
Also, the view presented by Ibn Abdul Badr is backed by Abu Hatim’s description of Al Karabisi’s view where he says:
“من كلام جهم بن صفوان، وحسين الكرابيسي، وداود بن علي: أن لفظهم بالقرآن مخلوق، وأن القرآن المنزل على نبينا - صلى الله عليه وسلم - مما جاء به جبريل الأمين حكاية القرآن، فجهمهم أبو عبد الله أحمد بن محمد بن حنبل، وتابعه على تجهيمهم علماء الأمصار”
Abu Hatim says here:
1- Al Karabisi said لفظي بالقران مخلوق
2- Al Karabisi said that the revealed Quran upon the Prophet which Jibreel came with is an expression of the Quran
1- Al Karabisi said لفظي بالقران مخلوق
2- Al Karabisi said that the revealed Quran upon the Prophet which Jibreel came with is an expression of the Quran
Thus if we take this presentation of Al Karabisi’s view, the intent behind Ahmad’s refutation becomes clear and that it encompasses the Ash’arites as well whilst excluding Bukhari, Muslim and co
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