ibn Hammād al-Khuzā‘ī, al-Buwaytī and al-Hārith al-Muhāsibī. Some have also attributed this view to al-Bukhārī.
The view that “the utterance is uncreated” has been attributed to Muhammad ibn Yahyā al-Dhuhlī and Abū Hātim al-Rāzī. Some even attribute it to Abū Zur‘ah as well, saying that he and Abū Hātim shunned al-Bukhārī when Muhammad ibn Yahyā al-Dhuhlī shunned him. The account of this is well known. After Ahmad’s death, disputes arose over this among some of his followers, and between them and groups outside their circle. The inhabitants of the frontier region, together with Muhammad ibn Dāwūd al-Missīsī, Abū Dāwūd’s teacher, held this view.
When Sālih ibn Ahmad was appointed judge of the frontier region, Abū Bakr al-Marwadhī asked him to make “Abū Tālib’s question” known to its inhabitants, since Sālih and ‘Abd Allāh, Ahmad’s two sons, al-Marwadhī, Fawrān and others had witnessed it. Al-Marwadhī wrote a book refuting those who said, “My utterance of the Quran is uncreated.” He also wrote concerning this to the scholars of Mecca, Medina, Kufa, Basra, Khurasan and elsewhere, and they agreed with him. Abū Bakr al-Khallāl mentioned this in his Kitāb al-Sunnah and discussed it at length.
Nevertheless, groups who identify themselves with the Sunnah and with following Ahmad—such as Abū ‘Abd Allāh ibn Mandah, Abū Nasr al-Sijzī and Abū Ismā‘īl al-Ansārī