Names and Attributes of Allaah - , Doubts about the creation of the Qur’aan.

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General Articles ]•●•► •►I believe that the Qur'aan is the word of
Allaah and is not created, but how can wereconcile between this and
the hadeeth which says that Soorat al-Baqarah and Aal 'Imraan will
come on theDay of Resurrection like two clouds pleading on behalf of
their companions. This definitely rules out the idea that these two
clouds are part of the Essence of Allaah. Similarly there are other
ahaadeeth about Soorat Tabaarak in the grave, and other soorahs of
theQur'aan which will appear in created form and defend a person in
the Hereafter?.
Praise be to Allaah.
Firstly:
The Muslim believes that the Holy Qur'aan is the Word of Allaah, which
Hespoke in a manner that befits His Majesty and might, may He be
glorified.
Allaah says (interpretation of the meaning):
"And if anyone of the Mushrikoon (polytheists, idolaters, pagans,
disbelievers in the Oneness of Allaah) seeks your protection then
grant him protection so that he may hear the Word of Allaah (the
Qur'aan) and then escorthim to where he can be secure, that is because
they are men who know not"
[al-Tawbah 9:6].
Imam al-Aajurri said in al-Sharee'ah (1/84):
You should realize, may Allaah have mercy on us and you, that the
belief of the Muslims whose hearts are not devoid of the truth and who
have been guided aright, is that the Qur'aan is the word of Allaah,
and is not created, because theQur'aan is part of the knowledge of
Allaah, and the knowledge of Allaah cannot be created; exalted be
Allaah far above that. This is indicated by the Qur'aan, the Sunnah,
thewords of the Sahaabah (may Allaah be pleased with them) and the
words of the imams of the Muslims (may Allaah have mercy on them).
Noone denies this but an evil Jahami, and the Jahamis are kaafirs
according to the scholars.
Allaah said to His Prophet (peace and blessings of Allaah be upon him)
(interpretation of the meaning):
"Say (O Muhammad صلى الله عليه وسلم): 'O mankind! Verily, I am sent to
you all as the Messenger of Allaah — to Whom belongs the dominion
ofthe heavens and the earth. Laa ilaaha illa Huwa (none has the right
to be worshipped but He). It is He Who gives life and causes death. So
believe in Allaah and His Messenger(Muhammad صلى الله عليه وسلم), the
Prophet who can neitherread nor write (i.e. Muhammad صلى الله عليه
وسلم), who believes in Allaah and HisWords [(this Qur'aan), the
Tawraat (Torah) and the Injeel (Gospel) and also Allaah's Word: "Be!"
— and he was, i.e. 'Eesa (Jesus) son of Maryam (Mary), عليهما
السلام],and follow him so that you may be guided'"
[al-A'raaf 7:158]
This refers to the Qur'aan.
And Allaah said to Moosa(peace be upon him) (interpretation of the meaning):
"O Moosa (Moses) I have chosen you above men by My Messages, and by My
speaking (to you). So hold that which I have given you and be of the
grateful"
[al-A'raaf 7:144]
There are many similar verses in the Qur'aan. Allaah says
(interpretation of the meaning):
"Then whoever disputes with you concerning him ['Eesa (Jesus)] after
(all this) knowledge that has come to you [i.e. 'Eesa (Jesus) being a
slave of Allaah, and having no share in Divinity]"
[Aal 'Imraan 3:61]
and He says (interpretation of the meaning):
"Verily, if you follow their desires after that which you have
receivedof knowledge (from Allaah), then indeed you will be one of the
Zaalimoon (polytheists, wrongdoers)"
[al-Baqarah 2:145]
Allaah is All-Knowing, All-Hearing, All-Seeing and He speaks and all
of His attributes are eternaland existed before He created anything.
The one who says anything other than that is a kaafir.
We will quote some Sunnahs, reports and scholarly opinions whichwill
prove this point; rather when the one who has knowledge andreason
hears them, they will increase him in knowledge and understanding, and
when the one in whose heart is deviation hears them, if Allaah wants
to guide him to the path of truth, he will change his mind, but if he
does not change his mind, the calamity will be greater for him. End
quote.
Whoever would like to know more may refer to the mutawaatir evidence
mentioned by al-Aajurri which shows that the Qur'aan is the word of
Allaah and is notcreated.
Secondly:
The idea that the Qur'aan is created is not derived from the Qur'aan
and Sunnah, rather it is based on rational evidence that led them to
deny some of the attributes of Allaah, may He be exalted. That was
when they said that the attributes can only exist in created beings,
and they reached this idea through a series of misconceptions that
theycalled "evidence that this world is not eternal". Then after that
they looked in the Holy Qur'aan and distorted allthe evidence that
goes against this concept thatthey came up with, and they compiled
every specious argument that could be indicated. Among the specious
arguments they cling to is that which was mentioned by the questioner,
which is mentioned in saheeh ahad reports – even though with regard to
'aqeedah they do not quote anything but mutawaatir reports as evidence
– that the Qur'aan will come on theDay of Resurrection in a specific
form to intercede for its companions. They said that this indicates
that it is a created being, as nothing can be described as coming
andgoing except something that is created.
It was narrated that Abu Umaamah al-Baahili (may Allaah have mercy on
him) said: I heard the Messenger of Allaah (peace and blessings of
Allaah be upon him) say: "Read the Qur'aan, for it will come on the
Day of Resurrection intercedingfor its companions. Readthe two bright
ones, al-Baqarah and Soorat Aal 'Imraan, for they will come on the Day
of Resurrection like two clouds or shadows, or like two flocks of
birds in ranks, pleading on behalf of their companions" Narrated by
Muslim (804).
Clouds and shadows refer to things that shade a man from abovehis
head, and two flocks of birds in ranks refers to birds that spread
theirwings in the air. Sharh Muslim by al-Nawawi (6/90).
And it was narrated fromBuraydah (may Allaah bepleased with him) that
the Prophet (peace and blessings of Allaah be upon him) said: "The
Qur'aan will come on theDay of Resurrection, like a pale man, and will
say: I am the one that kept you awake at night and made you thirsty
during the day" Narrated by IbnMajaah (3781); classed assaheeh by
al-Busayri in al-Zawaa'id and by Ibn Hajar in al-Mataalib al-'Aaliyah
(4/66). Al-Albaani said in Da'eef Ibn Majaah: It is da'eef but may be
classed as hasan. It was classed as hasan because of the hadeeth of
Abu Hurayrah in al-Silsilah al-Saheehah (2829).
This is an ancient argument that was answered by Imam Ahmad and other
imams of Sunnah.
Ibn Qutaybah (may Allaah have mercy on him) said in Ta'weel Mukhtalaf
al-Hadeeth (258):
What was meant by the words "al-Baqarah and al 'Imraan will come like
two clouds" is that their reward will come to the one who read them
and will shade him on the Day of Resurrection, and the reward will
come to a man in his grave, and it will come to a man on the Day of
Resurrection and argue in his defence. … End quote.
See: al-Radd 'ala al-Zanaadiqah wa'l-Jahamiyyah, by Imam Ahmad (42-43).
Ibn Battah said in al-Ibaanah al-Kubra (5/476):
The Jahamis resorted to distorting the meaning of some ahaadeeth. So
as to deceive those who have no knowledge of hadeeth. What was meant
in the ahaadeeth when it said that "the Qur'aan will come, and
al-Baqarah will come, and prayer will come, and fasting will come" is
that the reward for all that will come, and all ofthis is explained in
the Qur'aan and Sunnah.
Allaah says (interpretation of the meaning):
"So whosoever does good equal to the weight of an atom (or a small
ant) shall see it.
8. And whosoever does evil equal to the weight of an atom (or a small
ant) shall see it"
[al-Zalzalah 99:7-8].
The apparent meaning of these words is that hewill see both good and
evil, but he will not see good and evil, rather he will see the
recompense for them, namely both reward and punishment.
Similarly, Allaah says (interpretation of the meaning):
"On the Day when every person will be confronted with all the good he
has done, and all the evil he has done, he will wish that there were a
great distance between him and his evil. And Allaah warns you against
Himself (His punishment) and Allaah is full of kindness to
(His)slaves"
[Aal 'Imraan 3:30].
This does not mean that these deeds that you didwill come in that
form, in the form of evil, rather you will see the recompense for all
of that in the form of reward and punishment.
So it may be said that the Qur'aan will come, and that prayer will
come, and that zakaah will come, and that patience will come, and that
gratitude will come,but what will come will be the reward for all of
that. End quote.
Shaykh al-Islam Ibn Taymiyah sad in Majmoo' al-Fataawa (8/408):
When the Jahamis argued with Imam Ahmad and others of Ahl al-Sunnah
saying that the Qur'aan was created,on the basis of the words of the
Prophet (peace and blessings of Allaah be upon him): "Al-Baqarah and
Aal 'Imraan will come like two clouds or shadows, or like two flocks
of birds in ranks" or "The Qur'aan will come like a pale man" and so
on.
They said: The one that comes and goes can onlybe something created.
Imam Ahmad responded to them by saying that Allaah, may He be exalted,
has described Himself as coming and going, as He says (interpretation
of the meaning):
"Do they then wait for anything other than thatthe angels should come
to them, or that your Lord (Allaah) should come, or that some of the
Signs of your Lord should come"
[al-An'aam 6:158]
"And your Lord comes with the angels in rows"
[al-Fajr 89:22].
Yet despite that, this cannot be taken as evidence that He is created,
according to consensus, rather one may say His command or decree has
come. Similarly the Mu'tazilah who say that the Qur'aanwas created,
interpret this verse as meaning that His command or decree has come.
So whycan't it be said that the coming of the Qur'aan refers to the
coming of its reward, and that what is meant by "al-Baqarah and Aal
'Imraan will come" is thecoming of their reward, and their reward is
created? This was stated by more than one scholar, and they explained
that what wasmeant by the coming of al-Baqarah and Aal 'Imraan was
their reward, to answer the Jahamis who claimed that the coming and
going of the Qur'aan meant that it was created. End quote.
In Majmoo' al-Fataawa (5/398) it says:
Ahmad and other imams of Sunnah interpreted this hadeeth as
meaningthat the reward of al-Baqarah and Aal 'Imraan will come, as
something similar was said about the coming ofone's deeds in the grave
and on the Day of Resurrection – what is meant is the reward for one's
deeds. The Prophet(peace and blessings of Allaah be upon him) said:
"Read al-Baqarah and Soorat Aal 'Imraan, for they will come on theDay
of Resurrection like two clouds or shadows, or like two flocks of
birds in ranks, pleading on behalf of their companions."
This hadeeth is in al-Saheeh. Because it enjoins reading them and
states that they will come pleading on behalfof the reader, it is
known that what is meant by that is the reader's recitation of them,
which is his deed, and the Prophet (peace and blessings of Allaah be
upon him) told us that his deed, which is his recitation of them, will
come in the form that he mentioned, just as he told us that other
deeds will also come. End quote.
From the above it is clearthat it is not valid to quote these
ahaadeeth as evidence that the Qur'aan is created, because what is
referredto in them is the reward for reading the Qur'aan, just as what
is meant in the verse "So whosoeverdoes good equal to the weight of an
atom (or a small ant) shall see it" [al-Zalzalah 99:7] is that he will
see the reward for good.