Ibn ʿUyaina said: They have begun to speak about iʿtizāl (Muʿtazilism), rafḍ (Rafidism), and qadar (the denial of predestination), and they ordered us (1) to keep away from such people. We recognise the Quran only as the Speech of Allah; whoever (2) says otherwise is under the curse of Allah. How much this statement resembles the claim of the Christians! Do (3) not sit with them, and do not listen to their discourse.
Al-Bukhari (4) said: Ḥakam ibn Muḥammad al-Ṭabarī (5) narrated to us; Sufyān ibn ʿUyaina said: I met our elders seventy years ago—among them ʿAmr ibn Dīnār—who used to say (6), “The Quran is the Speech of Allah and is not created.”
Likewise, Allah, exalted be He, has created speech within things other than Himself, as He says:
“They will say to their skins, ‘Why did you testify against us?’ They will reply, ‘Allah, who has made everything speak, has made us speak.’” (7)
Among such instances is the foreleg that spoke (8) to the Prophet—may Allah’s blessings and peace be upon him—and the greeting
References:
Tahdhib al-Asma’ wa al-Lughat by al-Nawawi, vol. 2, p. 89; Siyar A‘lam al-Nubala’ by al-Dhahabi, vol. 7, pp. 163–173; Tahdhib al-Tahdhib by Ibn Hajar, vol. 10, pp. 113–115.
(1) In Khalq Af‘al al-‘Ibad (“The Creation of the Servants’ Actions”): “wa-umirū” (“and they were commanded”).
(2) In Khalq Af‘al al-‘Ibad: “wa-man” (“and whoever”).
(3) In Khalq Af‘al al-‘Ibad: “wa-lā…” (“and not…”).
(4) In Khalq Af‘al al-‘Ibad, p. 29.
(5) He is Abū Marwān al-Hakam ibn Muḥammad al-Tabarī, a resident of Mecca. He narrated from Ibn ‘Uyaynah and others; Ibn Ḥibbān deemed him reliable and reported that he died in the early third century AH. See Ibn Hajar, Tahdhib al-Tahdhib, vol. 2, p. 438; and Ṣafī al-Dīn al-Anṣārī, Khulasat Tahdhib al-Kamal, p. 90.
(6) In the original it reads “yaqūl” (“he says”), with the letters s, ṭ, and Khalq Af‘al al-‘Ibad confirmed.
(7) Sūrah Fussilat (41:21).
(8) This refers to the hadith of Jābir and others on the Khaybar incident, in which the foreleg notified the Messenger of Allāh (peace be upon him) that it was poisoned. Abu Dāwūd and others narrated from Ibn Shihāb al-Zuhri that Jābir ibn ‘Abd Allāh would say: “A Jewish woman of Khaybar poisoned a mursal sheep—‘mursal’ meaning roasted—then presented it to the Messenger of Allāh (peace be upon him). He took the foreleg, ate from it, and a group…”