Siyar Aʿlām al-Nubalāʾ - Shams al‑Din al‑Dhahabi - (12/459)

Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Al-Ḥākim said: Abū ʿAbd Allāh Muḥammad ibn Yaʿqūb ibn al-Akhram related to us; I heard Ibn ʿAlī al-Makhladī; I heard Muḥammad ibn Yaḥyā say, “This al-Bukhārī has now made public the doctrine of the Lafziyyah, and in my view the Lafziyyah are worse than the Jahmiyyah.” (1)

He also said: I heard Muḥammad ibn Ṣāliḥ ibn Hāniʾ; I heard Aḥmad ibn Salamah say, “I entered upon al-Bukhārī and said, ‘Abū ʿAbd Allāh, this man is well-regarded in Khurāsān—especially in this city—and he has persisted in this matter to the point that none of us is able to speak to him about it. What do you think?’

“He grasped his beard and then recited: ‘I entrust my affair to Allah; surely Allah is All-Seeing of His servants’ (Q 40:44). He continued, ‘O Allah, You know that I did not remain in Naysābūr out of vanity or pride, nor in search of leadership. My soul simply recoiled from returning home because the opposition there holds sway. This man has pursued me only out of envy for what Allah has bestowed upon me—nothing more.

“‘Ahmad,’ he then said to me, ‘I am leaving tomorrow so that you may be relieved (2) of his talk on my account. (3)’

“I informed a number of our companions, but by Allah none accompanied him except me. I was with him when he left the town, and he stayed at the city gate for three days arranging his affairs.

“He further said: I heard Muḥammad ibn Yaʿqūb the ḥāfiẓ say, ‘When he settled…’

= This is a mistake, so they avoided using either expression without qualification. They say: tilawa is our act of reading and pronouncing the Quran, whereas the matluw is the Quran heard by the ears when recited from the mouth of the Messenger ﷺ. It consists of letters, words, surahs and verses that Gabriel recited and conveyed from God exactly as he heard them. Thus they distinguish between what is produced by the servant and what belongs to the Lord. For them, the entire Quran—its letters and its meanings—is the speech of God, while the sounds, movements, performance and pronunciation of human beings are created and separate from God. On that basis they allow one to say: “The Quran is uncreated, but my utterance of the Quran is created.” (1) Ibn Hajar, Introduction to Fath al-Bari, p. 494. (2) In the same source the wording reads: litakhlusu (“so that you may be absolved”). (3) Ibn Hajar, Introduction to Fath al-Bari, p. 492.

وَقَالَ الحَاكِمُ: أَخْبَرَنَا أَبُو عَبْدِ اللهِ مُحَمَّدُ بنُ يَعْقُوْبَ بنِ الأَخْرَمِ، سَمِعْتُ ابْنَ عَلِيٍّ المَخْلَديَّ، سَمِعْتُ مُحَمَّدَ بنَ يَحْيَى يَقُوْلُ: قَدْ أَظهرَ هَذَا البُخَارِيُّ قَوْلَ اللفظيَّةِ، وَاللفظيَّةُ عِنْدِي شرُّ مِنَ الجَهْمِيَّةِ (١) . وَقَالَ: سَمِعْتُ مُحَمَّدَ بنَ صَالِحِ بنِ هَانِئٍ: سَمِعْتُ أَحْمَدَ بنَ سَلَمَةَ يَقُوْلُ: دَخَلْتُ عَلَى البُخَارِيِّ، فَقُلْتُ: يَا أَبَا عَبْدِ اللهِ، هَذَا رَجُلٌ مَقْبُوْلٌ بِخُرَاسَانَ خصوصاً فِي هَذِهِ المَدِيْنَةِ، وَقَدْ لَجَّ فِي هَذَا الحَدِيْثِ حَتَّى لاَ يَقْدِرَ أَحَدٌ منَّا أَنْ يُكَلِّمَهُ فِيْهِ، فَمَا تَرَى؟ فَقبضَ عَلَى لِحْيَتِهِ، ثُمَّ قَالَ: ﴿وَأَفَوِّضُ أَمْرِي إِلَى اللهِ إِنَّ اللهَ بَصِيْرٌ بِالعِبَادِ﴾ [غَافر: ٤٤] اللَّهُمَّ إِنَّكَ تَعْلَمُ أَنِّي لَمْ أُرِدِ المقَامَ بِنَيْسَابُوْرَ أَشَراً وَلاَ بَطراً، وَلاَ طَلباً للرِّئاسَةِ، وَإِنَّمَا أَبَتْ عليَّ نَفْسِي فِي الرُّجُوعِ إِلَى وَطَنِي لِغَلَبَةِ المُخَالِفينَ، وَقَدْ قَصَدَنِي هَذَا الرَّجُلُ حَسَداً لَمَّا آتَانِي اللهُ لاَ غَيْر. ثُمَّ قَالَ لِي: يَا أَحْمَدُ، إِنِّي خَارجٌ غَداً لتتخلَّصُوا (٢) مِنْ حَدِيْثِهِ لأَجلِي (٣) . قَالَ: فَأَخبرْتُ جَمَاعَةَ أَصْحَابِنَا، فَوَاللهِ مَا شَيَّعَهُ غَيْرِي. كُنْتُ مَعَهُ حِيْنَ خَرَجَ مِنَ البلدِ، وَأَقَامَ عَلَى بَابِ البلدِ ثَلاَثَةَ أَيَّامٍ لإِصْلاَحِ أَمرِهِ. قَالَ: وَسَمِعْتُ مُحَمَّدَ بنَ يَعْقُوْبَ الحَافِظَ يَقُوْلُ: لَمَّا اسْتوطَنَ

= خطأ، فمنعا الاطلاقين. فيقولون: التلاوة هي قراءتنا وتلفظنا بالقرآن، والمتلو هو القرآن المسموع بالآذان بالاداء من فم الرسول ﷺ، وهي حروف وكلمات وسور وآيات تلاه جبريل وبلغه جبريل عن الله تعالى كما سمعه. فهم يميزون بين ما قام بالعبد، وما قام بالرب فالقرآن عندهم جميعه كلام الله حروفه ومعانيه، وأصوات العباد وحركاتهم وأداؤهم وتلفظهم كل ذلك مخلوق بائن عن الله ولذلك سوغوا أن يقال: القرآن غير مخلوق، ولفظي بالقرآن مخلوق. (١) " مقدمة الفتح ": ٤٩٤. (٢) في " مقدمة الفتح ": لتخلصوا. (٣) " مقدمة الفتح ": ٤٩٢.