Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

The Qur’an is the speech of Allah—uncreated from every angle and in every respect. Whoever holds fast to this belief has no need for debate about lafẓ (articulation) or any other speculation concerning the Qur’an. Whoever alleges that the Qur’an is created has committed unbelief, has left the faith, and his wife is automatically separated from him. He is called to repent: if he does so, all is well; if not, his neck is struck, his wealth is distributed as booty among the Muslims, and he is not buried in their graveyards. Whoever hesitates and says, “I will not say it is created nor uncreated,” has approximated disbelief. And whoever claims, “My articulation of the Qur’an is created,” is an innovator who is neither to be kept company with nor spoken to.

After all this, if anyone still goes to Muhammad ibn Ismaʿil al-Bukhari, regard him with suspicion, for no one attends his gathering except someone who holds the same doctrine. (1)

Al-Hakim said: Muhammad ibn Abi al-Haytham in Bukhara informed us; al-Firabri informed us; al-Bukhari narrated to us: he said, “I have examined the statements of the Jews, the Christians, and the Magians, and I have not found anyone more misguided in their unbelief than the Jahmiyyah. Indeed, I deem ignorant anyone who does not declare them disbelievers.” (2)

Ghunjar said: Muhammad ibn Ahmad ibn Hadir al-ʿAbsi narrated to us; al-Firabri narrated to us: I heard al-Bukhari say, “The Qur’an is the speech of Allah, uncreated; whoever says it is created is a disbeliever.” (3)

Al-Hakim also said: Tahir ibn Muhammad al-Warraq narrated to us; I heard Muhammad ibn Shadhil say: When the dispute arose between Muhammad ibn Yahya and al-Bukhari, I went in to al-Bukhari and said, “Abu ʿAbd Allah, what way out is there for us regarding what has taken place between you and Muhammad ibn—”

(1) Tarikh Baghdad, vol. 2, pp. 31–32. (2) Cited in Khalq Afal al-Ibad, p. 71; this reflects an excessive stance rejected by the vast majority of scholars, early and later. How can he declare them unbelievers, yet still transmit their reports and include their hadiths in his rigorously authenticated Sahih? (3) Tarikh Baghdad, vol. 2, p. 32; Muqaddimat al-Fath, p. 492.
القُرْآنُ كَلاَمُ اللهِ غَيْرُ مَخْلُوْقٍ مِنْ جَمِيْعِ جهَاتِهِ، وَحَيْثُ تُصُرِّفَ، فَمَنْ لزمَ هَذَا اسْتغنَى عَنِ اللَّفْظِ وَعمَّا سِوَاهُ مِنَ الكَلاَمِ فِي القُرْآنِ، وَمَنْ زَعَمَ أَنَّ القُرْآنَ مَخْلُوْقٌ فَقَدْ كَفَرَ، وَخَرَجَ عَنِ الإِيْمَانِ، وَبَانتْ مِنْهُ امْرَأَتُهُ، يُسْتَتَابُ، فَإِنْ تَابَ، وَإِلاَّ ضُرِبَتْ عُنُقُهُ، وَجُعِلَ مَالُهُ فَيْئاً بَيْنَ المُسْلِمِيْنَ وَلَمْ يُدْفَنْ فِي مَقَابِرِهِم، وَمَنْ وَقَفَ، فَقَالَ: لاَ أَقُوْلُ مَخْلُوْق وَلاَ غَيْر مَخْلُوْق، فَقَدْ ضَاهَى الكُفْرَ، وَمَنْ زَعَمَ أَنَّ لَفْظِي بِالقُرْآنِ مَخْلُوْقٌ، فَهَذَا مُبْتَدِعٌ، لاَ يُجَالَسْ وَلاَ يُكَلَّمْ. وَمِنْ ذهبَ بَعْدَ هَذَا إِلَى مُحَمَّدِ بنِ إِسْمَاعِيْلَ البُخَارِيِّ فَاتَّهِمُوهُ، فَإِنَّهُ لاَ يَحْضُرُ مَجْلِسَهُ إِلاَّ مَنْ كَانَ عَلَى مِثْلِ مذهَبِهِ (١) . وَقَالَ الحَاكِمُ: أَخْبَرَنَا مُحَمَّدُ بنُ أَبِي الهَيْثَمِ بِبُخَارَى، أَخْبَرَنَا الفِرَبْرِيُّ، حَدَّثَنَا البُخَارِيُّ، قَالَ: نظرتُ فِي كَلاَمِ اليَهُوْدِ وَالنَّصَارَى وَالمَجُوْسِ فَمَا رَأَيْتُ أَحَداً أَضَلَّ فِي كُفْرِهِم مِنَ الجَهْمِيَّةِ، وَإِنِّي لأَستجهلُ مَنْ لاَ يُكَفِّرُهُم (٢) . وَقَالَ غُنْجَارٌ: حَدَّثَنَا مُحَمَّدُ بنُ أَحْمَدَ بنِ حَاضِرٍ العَبْسِيُّ، حَدَّثَنَا الفِرَبْرِيُّ، سَمِعْتُ البُخَارِيَّ يَقُوْلُ: القُرْآنُ كَلاَمُ اللهِ غَيْرُ مَخْلُوْقٍ، وَمَنْ قَالَ: مَخْلُوْقٌ فَهُوَ كَافِرٌ (٣) . وَقَالَ الحَاكِمُ: حَدَّثَنَا طَاهِرُ بنُ مُحَمَّدٍ الوَرَّاقُ، سَمِعْتُ مُحَمَّدَ بنَ شَاذِلٍ يَقُوْلُ: لَمَّا وَقَعَ بَيْنَ مُحَمَّدِ بنِ يَحْيَى وَالبُخَارِيِّ، دَخَلْتُ عَلَى البُخَارِيِّ، فَقُلْتُ: يَا أَبَا عَبْدِ اللهِ، أَيْشٍ الحِيلَةُ لَنَا فِيْمَا بينكَ وَبَيْنَ مُحَمَّدِ بنِ
(١) " تاريخ بغداد " ٢ / ٣١، ٣٢. (٢) ذكره في " خلق أفعال العباد " ص ٧١، وهو من الغلو والافراط الذي لا يوافقه عليه جمهور العلماء سلفا وخلفا، وكيف يحكم بكفرهم، ثم يروي عنهم، ويخرج أحاديثهم في صحيحه الذي انتقاه وشرط فيه الصحة؟ ! (٣) " تاريخ بغداد " ٢ / ٣٢، و" مقدمة الفتح ": ٤٩٢.

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