transmitted through his son ʿAbd Allāh from a written text he found (1). Al-Khallāl also included it in his Kitāb al-Sunnah, and Judge Abū Yaʿlā and others quoted from it. Several scholars have reported universal consensus on this, including Abū Nasr al-Sijzī in al-Ibānah, despite his being among the strongest critics of anyone who says that people’s utterances of the Quran are created, or that what is heard from the reciter is not the Quran.
Abū Nasr said:
“As for attributing voices to reciters—as we have done in this chapter and elsewhere in this book—and attributing recitation to them, although those who deviate may rejoice at this, it provides them with no proof. For we have never disagreed about attributing a voice to a person, or about his voice being created when he shouts, speaks human speech, or calls out to someone.”
He said:
“There is no ambiguity about this. The disagreement concerns only what a person listening to a reciter of the Quran actually hears.”
He continued the discussion to its conclusion. Elsewhere, he also mentioned consensus on this.
Section
I have drawn attention to the fundamental position of Imam Ahmad and the other imams of the Sunnah and scholars of hadith concerning the question of our recitation of the Quran only because it lies at the root of the confusion