in this matter stems from its connotations of casting and throwing. But the matter is not as they supposed.
Imam Ahmad and the other imams did not object to someone saying, “My utterance of the Quran is created,” or “uncreated,” because “utterance” means casting. Had that been the case, they would have objected only to derivatives of the verb “to utter.” Yet that was not so. Rather, they objected to anyone saying, “Recitation and reading are created,” and to anyone saying, “My recitation and reading are uncreated,” even though Muslims may legitimately say, “I read the Quran and recited it.”
Moreover, one may say, “I uttered the words,” or “I spoke them,” as Allah, Exalted is He, says:
“Not a word does he utter without a watchful observer ready beside him.”
However, Imam Ahmad and the other imams of the Sunnah said: “Whoever says, ‘My utterance of the Quran and my recitation or reading are created,’ is a Jahmī. Whoever says that it is uncreated is an innovator.”
This is because “utterance,” “recitation,” and “reading” may denote the verbal nouns of the verbs “to utter,” “to read,” and “to recite.” What the verbal noun denotes is the servant’s action and movements, which are not eternal, according to the agreement of the early generations of the Muslim community and its imams. Even the Qadariyyah, who say that people’s actions are uncreated, say that this is not eternal. They also say that it is created by Allah.
The early generations and the imams—such as Hammād ibn Zayd, al-Mu‘tamir ibn Sulaymān, Yahyā ibn Sa‘īd al-Qattān, Ahmad ibn Hanbal, and others—censured those who said that