Wahabi contention: Ashˆaris say “This Quran is not Allaah’s Speech”

March 25, 2009

Wahabi says:
<<The Ash’aris to this day remain too coward to express their beliefs, lest they are frowned upon by the audience. How many times I asked you to answer a simple question: Who said Alif-Laam-Meem? Why is it so difficult for you to utter in public – your belief – that Alif-Laam-Meem is in fact created and that Allah never said these letters? Because you do not – yet – want to shock the Muslim Ummah, who unanimously believe that Allah spoke those letters. This is why you explicitly state in works that this discussion should be confined within a classroom setting, lest you are exposed. Try to gain some courage and be like your Ash’arite predecessor, Abu al-Futuh. You know who Abul-Futuh is? He is the Ash’arite who would leave his mosque, wearing thick armoury, mounting his horse, and then proclaiming in public: “This Quran is not Allah’s Speech! This is just paper and ink!” while the Muslim population of Baghdad would stone him and throw filth at him. This was your past, and this still remains your present. But you simply do not have the courage of Abul-Futuh.>>

Let us say that Obama made a speech today at a White House press conference. Then the reporters wrote down what was said and published it in the Washington Post under the title “Obama’s Speech.” Now, if someone came and said, “This is not Obama’s Speech! This is just paper and ink!” Would you consider this person sensible? Of course you would not. Why? Let us first look at the concept of speech and the meanings of the word “speech” in this example.

If we were to imagine the events surrounding the press conference, we can imagine that before even saying anything, Obama had something on his heart that he wanted to say. These unexpressed meanings that he wanted to say is the speech that he wants to make. This is called a speech, as we just did when we said “the speech that he wants to make,” but it is not letters or sounds. Rather it is a collection of meanings that words can be used to express. Words, after all, are just collections of sounds that refer to meanings that we want to express. Yet, we refer to collections of words put together in sentences by someone as “his speech,” even if it translated to another language that this someone does not even know. So if Obama’s speech was translate to Arabic we would still call it “Obama’s Speech.” This is because they refer to the meanings he originally expressed based on the meanings he wanted to convey, which is his inner speech.

The word “speech” then, has at least two meanings. The first is the speech inside of us, which is the meanings inside of us that we want to express. The second is the expression of this inner speech in words and letters, or even body language. The reason why the expression is simply called “his speech” or “her speech” is because the expressed form of it is an expression of what the person wanted to say, which is his inner speech.

I do not know who this Abu-l-Futuh is, but he is not Ashˆariyy. The Ashˆariyys do not say that the Qur’aan is not Allaah’s Speech. They say it is Allaah’s Speech, meaning that the word Qur’aan refers to the eternal speech of Allaah, which is not letters and not sounds. The word “Qur’aan” then, has two meanings. The first is the eternal speech of Allaah which is an eternal attribute of His that is not letters, sounds or language, and is not sequential. The second is the book in the mushaf, which is the expression in Arabic of what Allaah said eternally. This book is called Allaah’s Speech, because it refers to what Allaah said eternally, and one cannot say that it is not Allaah’s speech, because that entails denying Allaah’s eternal speech.

Not to draw a resemblance, but for the purpose of explanation: Consider a case where you said “it is not Obama’s speech,” about the Obama speech published in the Washington Post in the example mentioned above. What you are understood as saying is that Obama did not express the meanings published, and that they are falsely attribute to him. Moreover, if you added, “This is just paper and ink!” you will be labeled as a complete ass, because no one means the paper or ink if they refered to the published speech as “Obama’s speech.” Rather, they are referring to the meanings expressed in the words and letters.

Likewise, when Muslims hold the mushaf up and say, “this is Allaah’s Speech,” they mean the meanings that Allaah said eternally, not the paper or ink. That is why if someone translated an aayah of the Qur’aan to English and stated before it “Allaah said….” people will not object and say, “Allaah did not say that,” unless he disagreed with the translation. Alternatively, they mean the Arabic expression of Allaah’s eternal speech in particular, which can be considered the second meaning of the word “Qur’aan,” which the scholars refer to as an-naţħm, or “the structure.”

As for when some of the later asħˆariyys spoke of the permissibility of saying “the Qur’aan is created,” they were referring to the Arabic expression, not Aļļaah’s Speech. They said that this statement may be used in a classroom setting. The reason is because over time the word Qur’aan is mainly understood as referring to the expression of Aļļaah’s eternal Speech in Arabic words and letters. They were afraid that some people would understand from the expression, “the Qur’aan is not created,” that the Arabic expression is not created, which is far more dangerous than saying “the Qur’aan is created,” if one means the Arabic expression (not Aļļaah’s eternal attribute of Speech). After all, the latter meaning is sound, because Arabic expressions have a beginning and cannot be eternal, and if they are not eternal, then they must have been specified and brought into existence by Aļļaah. In other words, they must have been created. The only bad side of this would be that this expression is a bidˆah in religion, so they restricted it to a classroom purposes, because this is where the setting of religious necessity applies. That is, the necessity of preventing the kufr belief that Aļļaah speaks in letters and sounds, which is far more important than avoiding a dubious innovation.

It is obvious that the letter Alif is created. The reason is that this letter is an alphabetic symbol referring to the sound “LLL…” All alphabetic letters are written symbols that refer to sounds that we make with our voices. It is impossible that the eternal speech of Allaah should be letters, because His speech is not sound. His speech is not sound because it is eternal, and therefore does not have a beginning. Wakiiˆ said : “The one that says the Qur’aan is created has said it is emergent, and the one that says it is emergent has blasphemed (Al-Bayhaqiyy, Al-Asmaa’ Wa-ş-Şifaat, 1/608-609).”

Clearly then, since the Qur’aan is not emergent, unlike what the wahabi’s claim, it must be eternal. This necessarily implies that it is not sounds or letters. The reason is that sounds of letters that form words must begin and end. So if we said with our voices, “bismillaah”, then we start by uttering b, then end b, then begin i, then end i, etc., which means that speech consisting of letters and sound has a beginning, i.e. is emergent. This again means that it must be created, because anything with a beginning must be specified in terms of what it is and when it is to be, and brought into existence, which is the Arabic meaning of “create.” That is why the wahabis in their ignorance, by saying that Allaah’s speech is letters and sounds, have also said that it is created, even if they do not know it. Moreover, by claiming that Allaah’s Speech is words and letters, they have likened His speech to creation’s speech, and the Qur’aan states that Aļļaah does not resemble anything. Furthermore, speech in words and letters, i.e. by voice and sound, are actually vibrations of the vocal cords, and the body of air around us. This wahabi belief then, is just a branch of their belief that Aļļaah is a body. Finally, by claiming that Aļļaah’s speech is letters and words, they have said that Allaah’s Speech has delays. The reason is that information in words and letters come from sequences of meanings, which means that one piece of information will have been delayed by those preceding it, and will be delaying those that follow. This is an imperfection, and Aļļaah’s attributes are attributes of perfection.

Accordingly, we say that Allaah said Alif laam miim eternally, without His Speech being letters or sounds.

For a more complete coverage of this topic, see also (in chronological order):

Q & A: What about Alif Laam Meem?

Fakhruddin Al Raazi makes takfir for the Mujassimah, the Hululiyyah and the Hurufiyyah

Wahabi’s say that Aļļaah’s speech is created, but do not know it.

Wahabi’s still say that Aļļaah’s speech is created, but still do not know it.

Wakiiˆ on those who say “the Qur’aan is created.”

Wahabi asks: ‘who said alif laam meem?’

More Wahabi nonsense about Aļļaah’s attributes being emergent

More Wahabi nonsense about Aļļaah’s attributes being emergent

December 19, 2008

Wahabi said: “If one were to call the arabic language created as it is the action and implementation of the ilm of Allah, Read the rest of this entry »

Aļļaah does not change

October 22, 2008
“لَيْسَ كَمِثْلِهِ شَيْءٌ”

Meaning: “Absolutely nothing resembles Him.” (Al-Sħuuraa, 11)

Wahabi said: We know from the Sunnah that Allah will become so angry on the Day of Judgement, in a way He has never been this angry before, nor will have ever become this angry later? What is it all if not ‘change’?

Comment: Aļļaah does not change. To understand scriptures in your way is to say that Aļļaah is influenced by creation, and that creation causes events of anger, etc. in Him. Aļļaah is not affected by what we do, or anything else in the creation. This is true, because He does not need creation in any way, shape or form. Aļļaah was perfect before the world existed and did not benefit from its existence more perfection, or lose any perfection because of it. Aļļaah said:

فَإِنَّ ٱلله غَنِيٌّ عَنِ ٱلْعَٰلَمِينَ
Meaning: Verily Aļļaah has absolutely no need for the worlds. (Aal Imraan, 97)

In this regard, it was narrated by Al-Haitħamiyy in Majmaˆ Az-Zawaa’id, in a narration he declared acceptable, that a bedouin said in his duˆaa, among other things:

‏”ولا تغيره الحوادث”
“(O the One that) is not changed by events.”
After finishing, the Prophet called the Bedouin and gave him some gold, and asked Him, “Do you know why I gave the gold to you?” He answered, “because of family ties between us O Messenger of Aļļaah?” The Prophet said: “Family ties have rights attached to them, yes, but I gave you the gold for the beauty of your praise of Aļļaah.”

The meaning of “anger” or “wrath” when referring to Aļļaah

In the dictionary Mufradaat Al-Qur’aan Ar-Raagħib Al-‘Aşfahaaniyy said about għađab (wrath/anger): “the excitement of the hearts blood for wanting revenge,” Then he said, “If ascribed to Aļļaah, then it means revenge, without other meanings. (P. 361)1

In the dictionary Lisaanu-l-ˆArab Ibn Manţħuur narrated from the linguist Ibn ˆArafah: “għađab (wrath) in creation is something that enters their hearts, some of it good some of it bad. The bad kind is without a right, and the good kind is for religious purpose and with a right. As for Aļļaah’s għađab, this is His disapproval of those who disobey Him so that He punishes them.2

Explaining Ţaa Haa, 81, where it is stated “għađabii”, which’s literal meaning is “my wrath”, Ibn Al-Jawziyy says it means: “My punishment.3

Even in English the word wrath does not necessarily mean a change in the one ascribed with anger. In Merriam-Webster’s online dictionary, one definition of wrath is: “retributory punishment for an offense or a crime : divine chastisement.4

As for the ĥadiitħ:

“إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْم غَضَبًا لَمْ يَغْضَب قَبْله مِثْله وَلَنْ يَغْضَب بَعْده مِثْله”

{If someone translated it literally he would say: “Verily My Lord is wrathful today like never before, and He will not be wrathful like that again.”}

An-Nawawiyy said in his explanation of Saĥiiĥ Muslim: What is meant by Aļļaah’s wrath is what appears of his punishment of those who disobeyed him, and what they (people on the Day of Judgment) see of His painful torture (assigned to sinners), and what the people at the gathering (on that day) witness of horrors that have never been before and never will be again. There is no doubt that this will never have happened before that day, and will never and its like will never reoccur. This is the meaning of “Aļļaah’s wrath,” just like His riđaa (literal translation: “being pleased”) is the appearance of His mercy and gentle treatment of those He has willed good and dignity for. This is because it is impossible that Aļļaah should change in being wrathful or being pleased. And Aļļaah knows best. (3/685)

Imam Abu Ĥaniifah said in Al-Fiqh Al-Akbar: “…change and alteration occur only in created beings.”

Why does Abu Ĥaniifah say that change and alteration only occur in created things? Because a change is the coming into existence of something new, and all such things need a creator, because it did not previously exist. Since Aļļaah is not created, He does not change. In addition, Aļļaah is attributed with complete perfection, which means that saying that He is changing implies that He is getting more perfect, and was not perfect before, or getting less perfect. This is not the belief of a Muslim. Imam Aĥmad ibn Ĥanbal said:

والله تعالى لم يلحقه تغير ولا تبدل ولا يلحقه الحدود قبل خلق العرش ولا بعد خلق العرش
“Aļļaah taˆaalaa did not change or experience any substitution (in His attributes), and has not been attributed with any limits before creating the ˆArsħ and not after creating it (Iˆtiqaad Al-Imaam Al-Mubajjal Ibn Ĥanbal, P. 297).” In other words, Aļļaah is not in a place above the ˆArsħ.

Why did the scholars meticulously avoid the belief that Allah changes?

The answer is that change is in reality a beginning, and anything with a beginning needs to be brought into existence. Having been brought into existence is to have been created, so everything with a beginning is created. In other words, all change is created. To say that Aļļaah changes then, is to say that He has created attributes, and that He is part created. This is like the christians who say that Aļļaah has a son, i.e. that He is part creator and part creation. For this reason, no scripture must be understood to mean that Aļļaah changes, and any scripture that seems on the surface to imply this must not be understood to imply this.

As always, any meanings ascribed to the Creator in the scriptures must be understood in light of Aļļaah’s non-resemblance to His creation. At the most basic level, this means that Aļļaah does not have a beginning, and that His attributes do not have a beginning. The reason is that anything with a beginning is a creation, because it must have been brought into existence. So the one that is saying that Aļļaah changes is not only saying that Aļļaah resembles His creation, but that He is in fact part created. This is a plain and inescapable denial of the aayah:

“لَيْسَ كَمِثْلِهِ شَيْءٌ”
Meaning: “Absolutely nothing resembles Him.” (Al-Sħuuraa, 11) It may be said based on this, that if Aļļaah does not resemble anything, i.e. His creation, then He is definitely not partially created! For more on this aayah see also this article.Not only that, but to say that Aļļaah is attributed with beginnings is to ruin the proof of Aļļaah’s existence. The reason is that Aļļaah is not something we know exists based on observation. Rather, we know He exists because of the existence of things that have a beginning, namely the world around us. We know that Aļļaah exists, because anything with a beginning needs a creator; it needs to be brought into existence. If someone says that Aļļaah is attributed with beginnings, then he is either saying that something can come into existence without a creator, or that Aļļaah is not the Creator, or that Aļļaah partially created Himself. In the first two cases, the proof is clearly ruined. In the last case it is also ruined, because if something can be part creator and part creation, then how would one remove doubts about the world not creating itself? For this reason you find the Wahabi’s always afraid of the proofs of Aļļaah’s existence, because these proofs also prove them wrong. These proofs all revolve around the fact that one cannot have change or beginnings without a Creator.

Abu Adam



  1. لمفردات في غريب القرآن ، اسم المؤلف:  أبو القاسم الحسين بن محمد  الوفاة: 502هـ ، دار النشر : دار المعرفة – لبنان ، تحقيق : محمد سيد كيلاني . قال المؤلف: وإذا وصف الله تعالى به فالمراد به الانتقام دون غيره المفردات في غريب القرآن  ج 1   ص 361- back
  2. لسان العرب – (ج 1 / ص 648): قال ابن عرفة الغَضَبُ من المخلوقين شيءٌ يُداخِل قُلُوبَهم ومنه محمود ومذموم فالمذموم ما كان في غير الحق والمحمود ما كان في جانب الدين والحق وأَما غَضَبُ اللّه فهو إِنكاره على من عصاه فيعاقبه
  3. زاد المسير – (361): قوله تعالى : { فيحلَّ عليكم غضبي } أي : فتجب لكم عقوبتي
  4. Merriam-Webster Online. 22 August 2008,<http://www.merriam-webster.com/dictionary/wrath&gt;
  5. شرح النووي على مسلم – (ج 3 / ص 68) : الْمُرَاد بِغَضَبِ اللَّه تَعَالَى مَا يَظْهَر مِنْ اِنْتِقَامه مِمَّنْ عَصَاهُ وَمَا يَرَوْنَهُ مِنْ أَلِيم عَذَابه ، وَمَا يُشَاهِدهُ أَهْل الْمَجْمَع مِنْ الْأَهْوَال الَّتِي لَمْ تَكُنْ وَلَا يَكُون مِثْلهَا ، وَلَا شَكّ فِي أَنَّ هَذَا كُلّه لَمْ يَتَقَدَّم قَبْل ذَلِكَ الْيَوْم مِثْله وَلَا يَكُون بَعْده مِثْله ، فَهَذَا مَعْنَى غَضَب اللَّه تَعَالَى كَمَا أَنَّ رِضَاهُ ظُهُور رَحْمَته وَلُطْفه بِمَنْ أَرَادَ بِهِ الْخَيْر وَالْكَرَامَة ؛ لِأَنَّ اللَّه تَعَالَى يَسْتَحِيل فِي حَقّه التَّغَيُّر فِي الْغَضَب وَالرِّضَاء . وَاَللَّه أَعْلَم .

Wahabi claims that there are infinitely many creations in the past (infinite regress)

September 23, 2008

The Wahabi author said: The Ash’aris believe that before God created the creation it was impossible for any event to occur, since they consider infinite regress in the past an impossibility.

Comment: By creation we mean something brought into existence. Events are anything that did not exist and then became existent. All events need to be created otherwise they will remain non-existent. Accordingly, before Aļļaah created creation, there was no creation, so there were no events. If you say there were events before creation, then you are saying there were creations before creation, and that is a contradiction.

The Wahabi author said: This means that God was not doing absolutely anything before He created the world. Not only that, but also it was impossible for God to do anything before the creation of the world, because for anything to occur then was itself impossible.

The statement “This means that God was not doing absolutely anything before He created the world.” is based on your own premise that Aļļaah exists in time and that His act of creating is itself an event, none of which Sunnis claim. You are also implying that Aļļaah must create to avoid imperfection, since you say that if He did not create He would be “doing absolutely nothing.” This statement of yours shows that you believe Aļļaah needs to create in order to to avoid “doing absolutely nothing.” As you said, “Strange how a believer can argue that God was absolutely actionless, ‘out of work’ or ‘jobless’ prior to the creation of the world, when Allah says He is fa”alun lima yurid.” This means, according to you, and based on your premise that Aļļaah’s actions are existing events, that Aļļaah is compelled to create, and has no choice but to create, otherwise He would be imperfect. The idea of Aļļaah being compelled to create is a belief you share with the Greek Philosophers. You taking the aayah:
إِنَّ رَبَّكَ فَعَّالٌ لِمَا يُرِيدُ
meaning: “Verily Your Lord does whatever He wills (Huud, 107),” as proof that Aļļaah must create to avoid being what you call “joblessness” makes me question your sanity. “Does whatever He wills” means what it says, it doesn’t mean “must do what He does.”

Your statement also means that there is no first creation. In other words, you are saying that creation is eternal without a beginning. This is blasphemy according to all Sunni scholars, and is the belief of the Greek Philosophers, adopted later by Ibn Taymiyyah, in order to defend his idea that Aļļaah is something physical with events (something non existent becoming existent) occurring in it, just like creation. Ibn Ĥajar Al-ˆAsqalaaniyy said: “Qaađiy ˆIiaađ and others narrated that there is scholarly ijmaaˆ consensus on the takfiir of the person that says the world (ˆaalam, i.e. anything other than Aļļaah) is eternal.”
قد حكى عياض وغيره الإجماع على تكفير من يقول بقدم العالم

The statement “Not only that, but also it was impossible for God to do anything before the creation of the world, because for anything to occur then was itself impossible,” is a trick to change the topic at hand. We are not talking about whether there could have been a single world before this one or even a trillion worlds, or more. What we are talking about is whether they could have been infinitely many. The answer to that is no, because infinity by definition cannot be completed. If you say there were infinitely many worlds before this one, then you are saying that the creation of infinitely many worlds was completed before this world, and that contradicts the meaning of infinity, which is that it cannot be completed.

Not only that, but to say that Aļļaah is the creator of everything, and then say that there is no first creation, is contradictory, because what does not have a first, does not have a beginning, and what does not have a beginning does not have a creator. Or to phrase it differently, if you say that there are infinitely many creations in the past, then all creation as a whole does not have a beginning, and what does not have a beginning does not have a creator. You cannot logically claim that something that does not have a beginning is created, because being created means having a beginning.

To claim that creation as a whole is created then, you must say that it has a beginning, and that there is a creation that is first.

So we are not talking about ability, but about logical contradictions.

Put it this way, if someone asks, “was it possible for Aļļaah to create a world to exist before this one?” then the answer is yes, and you can ask this question again and again and the answer is always the same. Why? Because we are talking about a limited number, one being added at the time of each question. What you cannot do is complete asking this question infinitely many times in order to claim that the possibility of one more world means that infinitely many more are possible. You can never finish asking this question infinitely many times, and that is why infinitely many worlds completed in the past is impossible. That is why the Wahabi claim that “if you believe that Allah was able to create before our creation, you have already believed in the possibility of infinite regress in the past,” is completely false. Put it in yet another way: one could not finish asking this question infinitely many times before the creation of this world.

Q & A: A philosopher’s belief about the eternality of the cosmos

May 19, 2008

Question: I think that what a philosopher would say about the eternality of the world is this: The heavens and the earth indeed had a beginning, as the Quran states. However, they were created by Allah from some prior substance that existed before them. So he would affirm a beginning to the heavens and the earth, but he would deny that before they were created nothing else existed besides Allah. Now my question is this: Why exactly is this belief kufr? Is it because of the hadith that “Allah was and nothing was with Him”?

Answer: It is a combination of many evidences, but it is basically because he believes that this substance is not created by Allah, and is His partner in eternity. The bottom line is that it is shirk.

[Shaykh] Abu Adam

Q & A: Translating “لم يزل ولا يزال بأسمائه وصفاته لم يحدث له اسم ولا صفة” from Al Fiqh al Akbar

May 17, 2008

Question: Regarding the last sentence of the following statement from Al Fiqh al Akbar of Abu Ĥaniifah: ” He has always existed, and will always exist with his Names, and Attributes. He has not aquired any new name or attribute;” I have found it stated elsewhere as ”Neither attribute nor name was created.” Aren’t these are two different meanings?

Answer: Both statements are translation of this same statement:

لم يزل ولا يزال بأسمائه وصفاته لم يحدث له اسم ولا صفة

Literally it states: “His names and attributes have not been given a beginning,” ie. Allah’s names and attributes are without a beginning. This is equivalent to saying that they are “not created,” and close to “not acquired” also.

I like to translate this as I have done, however, because this is more precise and more general and inclusive. This is particularly because some people think there are things with a beginning that are not created; they do not realize that saying that something has a beginning, and saying that it is created, is the same thing. The Hashawiyyah sects, such as the Karraamiyyah, and today’s Wahabis, have this problem. Because of this, they are sometimes in agreement with the Mua`tazilite sect without realizing it. Due to their failure to realize that different wordings do not necessarily have different meanings, and that the same words do not necessarily have the same meaning in all contexts, they made many, many mistakes. An example of this, related to Abu Haniifahs saying above, is the following:

Ahl-al-Sunnah believe that Allah is attributed with a beginningless and endless kalaam (speech) that is not language, letters or sounds, and that does not change and isn’t sequential. In other words, it is not attributed with any sense of beginning or beginnings, because Allah is not like His creation, and what absolutely all created things have in common is that they have a beginning. They pointed out that sequential meanings, expressing or communicating one meaning after another, is nothing but a beginning after a beginning after a beginning.

Ahl-al-Sunnah also said that anything with a beginning must have been brought into existence, since it was preceded by non-existence. Anything with a beginning therefore, is created, i.e. brought into existence. The sequential letters of the book of the Qur’aan, therefore, refer to Allah’s Speech, and are not actually attributes of His. Letters, after all, are sequential in order and must have a beginning, and must therefore have a creator. Based on this they said, “Allah’s speech is not created.” They also said “The Quran is not created,” because the word “Quran” is an Arabic word that refers to Allah’s attribute of speech, although it is also used to mean the book with letters. They also did not allow anyone to say “the Quran is created” if he meant the physical book and letters, because this was the expression that the Mu`tazilites had made up, and the Prophet is narrated to have said, “Whomsoever imitates a people is one of them.” To clarify all this: the letters and sounds in the book of the Quran refer to Allah’s speech, they are expressions that guide us to what Allah says. A similar concept is the fact that that the letters in the utterance of Allah’s name refer to Allah Himself, but those letters are not attributes of His. When I say “I worship Allah,” I don’t mean the letters and sounds of the utterance, but Allah Himself. Likewise, when I say “Allah says that He is One,” I do not mean that Allah speaks English or Arabic like created things, but that He said this without language, letters, sounds or a beginning or an end.

The Mu`tazilah, on the other hand, refused to accept that there can be speech without letters or sounds, so they said that Allah’s Speech is something that has a beginning, and that it is created. In other words, they said it is not an eternal attribute.

The Hashawiyyah agreed with the Mu`tazilites, and said that there can be no such thing as speech without letters or sounds. In contrast with the Mu`tazilites, however, they said: “although Allah’s eternal speech is letters and sounds, it is still not created.” In other words, they claimed that His speech has beginnings, but is not created. This was even worse than what the Mu`tazilites did, because they believed that Allah’s speech is created in meaning, if not by their words. They had committed the same heresy as the Mu`tazilites, but called it something different, just like someone might call wine “grape-juice” and consider it permitted to drink. Yet they added to this something more, namely the belief that you can have series of events that do not have a beginning (such as sequential speech), and the belief that something can have a beginning without having been created. This is why they have been relatively few until this day and age; they do not seem to even know what they are saying. That is also why Ibn Al-Jawziyy said to the corrupt Hanbali’s that were Hashawiyys, such as Abu Ya`laa, “You have sunk to the level of the mindless mob!”

This is also why Abu Haniifah chose his words so carefully; he realized that if he said “not created” someone might still think that Allah has attributes that have a beginning, but are not created. Note further that he said after that:

وصفاته في الأزل غير محدثة ولا مخلوقة, فمن قال: إنها مخلوقة أو محدثة, أو وقف, أو شك فيها فهو كافر بالله تعالى

“His attributes are eternal without a beginning and are not created. Whoever says that they are created or have a beginning, or is uncertain about the attributes or doubts them, is an unbeliever in God.” This is nothing less than a judgment of blasphemy made by Abu Haniifah for both the Mu`tazilites and the Hashawiyyah who said that Allah’s speech is letters and sounds, or sequential, so beware.

[Shaykh] Abu Adam