Abu Hanifah said, “The Qur'an is recited on the tongues and preserved in the hearts,” and Ahmad said, “Whoever says the Qur'an is created is a Jahmi, and whoever says it is not created

The Shaykh : Please, what was the question you forgot?

The questioner: No.

The Shaykh: Go ahead.

The questioner : Imam Abu Hanifah (may Allah have mercy on him) said in *Al-Fiqh Al-Akbar*, and his companion in the *Tahawiyyah* narrates this regarding the Noble Qur'an: “The Qur'an is recited on the tongues and preserved in the hearts...,” up to his statement—and this is the evidence, if Allah wills—“And our statement that the Qur'an is created.” Al-Hakami, one of the scholars of Saudi Arabia (may Allah have mercy on him), said: “Whoever says with me that the Qur'an is created is a Jahmi, and whoever says it is not created is an innovator.” It is known that both have a Salafi creed, praise be to Allah, and they are among the distinguished scholars. So what is the ruling on the statements of the scholars?

The Shaykh : The matter differs, my brother, depending on the intention. This disagreement actually occurred between Imam al-Bukhari, the imam of the hadith scholars, and Imam al-Dhahli, also one of the great imams of hadith in Bukhara, until al-Dhahli stood up against al-Bukhari and forced him to leave his homeland. The issue is delicate in terms of expression, and I did not like for such a question to be raised in such an assembly, because the answer is most like philosophy, and some minds may stray from the intended meaning in this place, leading to the danger of saying, “Whoever says my utterance of the Qur'an is created is a Jahmi.” This same problem arises. Why did Imam Ahmad say this word and others? Because it is a means for someone to say that the Qur'an is created—a means, a step. As for the precision, which is what al-Bukhari intended, it is that I, my own utterance, is an occurrence without doubt. I am uttering the Qur'an now, so I say: . My utterance is an occurrence and created, but when I say my utterance of the Qur'an is created, some people may understand that the Qur'an itself is what? It is the created thing. Therefore, Imam Ahmad, especially since that time was the era of the dominance and power of the Mu'tazilah, wanted to cut off the root of every means that leads to supporting the Jahmiyyah and the Mu'tazilah and the like. Otherwise, if we know the intention of the speaker, as I am saying now: my utterance when I say “Alif Lam Mim,” my utterance is created because I am created, but Allah, Who spoke with it, His speech is not created. This is the intended meaning.