has played a part in the origin of its composition. And according to this (second) application, the statement of Our Lady ‘Āisha is understood when she said:
“All between the two covers of the book (mushaf) is Allah’s word (kalām Allah) – High is He.”

And it (i.e. the expression) is applied to both meanings (i.e. the Book and to the eternal quality of Allah). It has also been stated that the phrase is a homonym The Speech and Word of Allah (Kalām): (ishtirāk); just as it has been said In Light of Traditional Discussions that it literally applies to the By Abdullah bin Hamid Ali unuttered (uncreated) speech, while it is metaphorically applied The words ‘Kalām’ and ‘Qur’ān’ are very closely to the uttered (created) speech. related terms. In their original legal (At any rate) All who deny that all applications they are distinct in meaning. But in that is between the two covers of another way they are synonymous. the book (mushaf) is the word of Allah (kalām Allah) are guilty of In other words, the word ‘Kalām’ is usually unbelief unless one means that it applied to the beginningless attribute of Allah is not the quality present with His present with His being referred to as His divine essence – High is He. And ‘Speech.’ But sometimes when it is used, it in spite of the fact that the words means the ‘Qur’ān,’ which is the revelation sent (lafz) we recite happen to be to Muhammad who proclaimed it to humanity. emergent, it is still only permitted to say “The Qur’ān is On other hand, the word ‘Qur’ān’ is usually emergent (or created)” in a applied to refer to the Holy Book revealed by classroom setting, because it Allah to Muhammad. But it is sometimes used to sometimes applies to the quality refer to the beginningless attribute of the present with His divine essence Creator known as His ‘Speech.’ even though only metaphorically according to the strongest view. This is all supported by the comments of And it might be imagined from Shaykh Ibrāhīm ibn Muhammad Al-Bayjūrī. He stating in a general fashion that says: “The Qur’ān is emergent (or created)” that (one is saying that) “And know that the phrase the quality present with His ‘Kalām Allah’ (Allah’s Word or divine essence – High is He – is Speech) is applied to the emergent (or created).” i beginningless unuttered speech (kalām nafsī qadīm), which Due to the similarities between these two terms, happens to be a quality (sifah) scholars found difficulty in saying things like, present with His being (dhat) – ‘The Qur’ān is created” as well as “The Qur’ān is High is He; just as it is a phrase not created.” applied to the uttered speech (kalām lafzī), which happens to be The reason was that the one who heard such a a reference to His creation (i.e. statement might confuse the two entities to the physical book) while no one which this word was applied – i.e. Allah’s attribute and His revealed scripture, and he

LAMPPOST PRODUCTIONS www.lamppostproductions.com Abdullah bin Hamid Ali Page 1 might assume that it was being applied to the knowledge. And Allah has only former. If so, this would mean that an attribute one kalām (speech)… of the Creator is created. As for the Kullābiyya, he states: And if one of His attributes can be created, then what prevents us from believing that more of The Kullābiyya said ‘The kalām His attributes are created to the point that we (word/speech) is one single even conclude that the Creator Himself has a attribute, beginningless in Creator. And if He has a Creator, how are we to essence (qadīma al-‘ayn), be sure that the one we call our Creator is inseparable from Allah’s being actually who we believe He is? (dhāt), like life, and (they said) that He doesn’t speak by His will Contrarily, the one who hears someone say ‘The and power. And His speaking to Qur’ān is not created,” might be led to believe the one He spoke to was merely that the actual book with all of its pages, the Him creating for him ink, etc. are things that have no creator or comprehension (idrāk) by which manufacturer. But we all know such an he heard the speech. And His assumption to be contrary to reality, especially summoning (nidā) of Musa was were one to strike a match to the pages of the prior to creation (lam yazal). book. However, He made him hear that summons when He spoke to him For these reasons, much controversy has in secret.’ occurred in the past over this issue, especially among the Arabs. As for non-Arabs - viz. And the like of it (i.e. this speakers of English, this should not be a point of statement) has been narrated dispute, since ‘Qur’ān’ has only one connotation about Abū Mansūr Al-Māturīdi of for us in the English language. the Hanafis. But he said: ‘He created a sound when he Ibn Hazm reports about the different schools of summoned him. Then He made Islam in his Al-Milal Wa al-Nihal. He says: him hear His speech…

The People of Islam have unanimously agreed that Allah – Then he said: High is He – spoke to Musa, and that the Qur’ān is Allah’s And Al-Qābisī, Al-Ash’arī, and his word/speech (kalām). Similar is followers adopted the view of Ibn what is applied to the other Kullāb. They said ‘If the kalām is revealed books and scriptures… without beginning (qadīm) by its essence, inseparable from the Beyond that they differed. The being of the Lord, and it is Mu’tazila said that ‘Allah’s kalām established that it isn’t created, (word/speech) is the attribute of then the letters are not an action that is created, and that beginningless, since they follow He spoke to Musa with speech one another in sequence that He produced in the tree.’ (muta’āqiba). And whatever is preceded by something else is not Ahmad and those who followed without beginning, while the him said ‘Allah’s kalām is his beginningless speech (al-kalām knowledge. It is beginningless al-qadīm) is a characteristic (lam yazal) and it is not created.’ (ma’nā) present with the divine essence (qa’im bi al-dhat) that is The Ash’aris said ‘Allah’s kalām is not multiple in number and is an attribute of essence. It is indivisible. Rather, it is a singular beginningless and it is not characteristic (ma’nā wāhid). If it created. It is not Allah’s is expressed in Arabic, it is Qur’ān, or (if expressed) in

LAMPPOST PRODUCTIONS www.lamppostproductions.com Abdullah bin Hamid Ali Page 2

Hebrew, it is Taurāh for in succession to one another example… (ta’āqub) happens with respect to the created, not the Creator. And Then Ibn Hazm says about the Hanbalis: most of them held the view that the sounds and letters are those And some of the Hanbalis held the heard from those who recite. view that the Arabic Qur’ān is Allah’s kalām (speech), and the But many of them refuse to same goes for the Taurāh, and accept this, and said ‘They are not (they said) that Allah has those heard from those who incessantly without beginning recite.’ been one who speaks (mutakkalim) whenever He And some of them held the view pleases, and (they say) that He that He (Allah) utters the Arabic spoke with the letters of the Qur’ān by His will and power with Qur’ān, and He made those that the letters and sounds that are He pleased from the angels and present with His being, but that it the Prophets to hear His voice.’ is not created. However, He – prior to creation – didn’t speak [T] What this actually means is that they believe due to the impossibility of the that Allah’s speech is two, not one attribute. It existence of a finite matter is as some of them stated today, “an attribute of (hādith) before the existence of the divine essence as well as an attribute of time and space (azal). So His action.” ii This is because they believe that to kalām [to them] is emergent state that His actions are created would be (hādith) with His being, not tantamount to saying that He is created iii . But uttered anew (muhdath)… an act is time-specific, which necessarily means that it cannot be without beginning. These same people also believe that by saying that His All of this can be found in Ibn Hazm’s ‘Al-Milal speech is one and beginningless would mean wa al-Nihal’ and Ibn Hajar quotes from it in Fath that He doesn’t have the will and power to Al-Bārī [Volume 15/p 421 Dar al-Fikr 1415/1995 speak when He pleases. The Ash’aris, on the edition]. other hand, hold that His power and will are two separate attributes by which Allah does Ibn Hajar Al-‘Asqalāni then quotes a scholar by whatever He pleases when He pleases. As for His the name of Ibn Al-Tīn [v. 15/p.450] as saying, speech, it pertains to all things spoken regardless of if they are possible, impossible, or The speculative theologians necessary. And by Allah’s power He can allow (mutakallimūn) differed about anyone He pleases to comprehend His eternal hearing Allah’s speech. Ash’arī beginningless and endless speech whenever He said: “Allah’s speech is present pleases by His will. with His being. It is heard during the recitation of every reciter and Ibn Hazm continues: the reading of every reader.”

And they (i.e. these Hanbalis) said Al-Baqillānī said: “Merely the ‘These letters and sounds are recitation is heard, not the thing without beginning in essence, recited. And the reading (is inseparable from the divine heard), not the thing that is essence. But they do not follow read.” one another in sequence (muta’āqiba). Rather, they have In other words, when a person recites, he is not always been present with His actually listening to a sound or voice coming being without following one from Allah. Rather, the sound is coming from another in a sequence the person doing the reading or recitation, (muqtarina) without one while the words and meanings expressed in preceding another. For following that are Allah’s verbatim. This is like if someone

LAMPPOST PRODUCTIONS www.lamppostproductions.com Abdullah bin Hamid Ali Page 3 was to write a letter to be announced to an (qadīm). So once that reached audience written by a third person. The one Ahmad, he declared him to be an reading may say, ‘So and So said such and such.’ innovator and he boycotted him. Then Dāwūd ibn ‘Alī Al-Asbahānī, But no one can claim that the voice or sound of the chief of the Literalists the author of the document has become (Zāhiriyya), became known for incarnate in the reader, so that it can be said that next. And he was at that time the author is the actual speaker/reader. in Nisapur. So Ishāq (Ibn Consequently, the recitation is created and the Rahuwiyah) objected to him. And sound and voice are created. But the meanings that reached Ahmad. So when he transmitted through the Arabic language are (Dāwūd) reached Baghdad, he not created, in spite of the fact that the paper, (Ahmad) didn’t allow for him to ink, cover, and Arabic language are all created come into his presence. with all obviousness to all rational human beings. And Ibn Abū Hātim collected the names of those who were referred Then Ibn Hajar said the following on p. 465 to as ‘The Lafziyya’ who were about the issue of the ‘lafz’ (the wording), labeled as Jahmiyya . And they reached a large number of the This issue is well-known as the Imams. He also dedicated a issue of the ‘lafz’ chapter to that in his book (wording/utterance). The delvers entitled ‘Al-Radd ‘alā al- into it are referred to as the Jahmiyya.’ ‘Lafziyya.’ Imam Ahmad’s objection as well those who And what results from the followed him was severe against comments of the expert legal those who said ‘My critics (muhaqqiqūn) is that they wording/utterance of the Qur’ān (Ahmad and others) wanted to is created.’ bring closure to the matter as a protection for the Qur’ān from Here we must understand that ‘lafz’ can be being described as being created, taken to mean both ‘wording’ and ‘utterance’. and that once the truth of the For this reason Imam Al-Dhahabī stated about matter was brought to light, no the person who makes the statement ‘My lafz of one would express that the the Qur’ān is created’: movement of his tongue when he recited was without beginning If he meant by saying, “Allah’s (qadīma). speech is uncreated. And my lafz of it is created” (if he means) “My Al-Baihaqī says in Kitāb al-Asmā utterance” ( talaffuz ), this is good. wa al-Sifāt: For surely our actions are created. But if he means the thing that is “The view of the Salaf uttered ( malfūz ) is created, this is and the Khalaf from the one that Ahmad objected to… Ahl al-Hadith wa al- And they (the scholars) Sunnah is that the considered it to be a sign of being Qur’ān is the speech of a Jahmī. [Al-Mīzān: 1/544] Allah. And it is one of the attributes of His Ibn Hajar continues, being (dhāt). As for the recitation (tilāwa), they It is said that the first to make follow two different this utterance was Al-Husayn ibn approaches: Some of ‘Alī Al-Kurābisī, one of the them make a difference disciples of Shāfi’ī, one of the between the recitation transmitters of his book that (tilāwa) and the thing comprised his former school recited (matluw). And

LAMPPOST PRODUCTIONS www.lamppostproductions.com Abdullah bin Hamid Ali Page 4

others preferred to Muhammad ibn Khuzayma who give up speaking about then later retracted. And he has a it. As for what has been well-known account in that conveyed about Ahmad regard with his pupils. The jurist, ibn Hanbal that he Abū Bakr Al-Dab’ī, one of the made no distinction Imams among his pupils, dictated between them (the to Ibn Khuzayma his creed. And recitation and the in it he stated: thing recited), he merely desired to bring “Allah has from before closure to the matter creation been one who so that none would speaks (mutakallim). find a means to say And there is no equal that the Qur’ān is (mithl) to His speech, created.” because He negated the equal from His Then he (Al-Baihaqī) produced attributes just as He two chains going back to Ahmad negated the equal from that (in one) he objected to those His being. And He who said: “My lafz of the Qur’ān is negated depletion from un created.” And (in the other) he His speech just as He objected to those who said: “My negated ruin from His lafz of the Qur’ān is created.” self. He said: ((…The sea would be depleted And he (Ahmad) said: “The Qur’ān before the words of my – however it is dealt with (and Lord would be referred to) – is un created.” So he depleted)). And He adopted the apparent meaning of said: ((Every thing is this (statement). perishing save His face)).” “The second [statement ‘My lafz of the Qur’ān is created ’] has those So Ibn Khuzaima considered that who misunderstood the intent to be correct and he was pleased while it is clear in the first with it.” [declaration that ‘My lafz of the Qur’ān is uncreated ’]. Likewise, it Then Ibn Hajar speaks about Imam Bukhārī. He has been conveyed from says, Muhammad ibn Aslam Al-Tūsī that he said: “And others say: Some of them thought that Bukhārī had “The sound coming opposed Ahmad. But that isn’t so. from the one who Rather, those who deeply reflect produces sound (when on his comments will not find any reciting the Qur’ān) is difference in meaning (between Allah’s speech.” what the two of them said). However, the scholar – part of his Such is a repugnant expression. norm – when he is tried in He didn’t intend its apparent refuting a heresy is that most of meaning. He merely intended to his comments will relate more to negate the thing recited ( matluw ) its refutation than its opposite. So as being a created thing [since its when Ahmad was tried by those meanings are eternal without who said ‘The Qur’ān is created’, beginning]. most of his comments related to the refutation of them until he And something similar happened went overboard, and then to the Imam of the Imams, objected to those who maintained

LAMPPOST PRODUCTIONS www.lamppostproductions.com Abdullah bin Hamid Ali Page 5

neutrality and didn’t say that it is conveyed about him concerning created or uncreated as well as the ‘lafz’ (wording, utterance). those who said ‘My lafz of the Rather, he expressly declared in a Qur’ān is created.’ (He did this) so number of places that the sound that those who say ‘The Qur’ān heard from the reciter is the with my lafz is created’ would not sound/voice of the reciter. The find a means to (saying) that in hadith “Decorate the Qur’ān with spite of the fact that the your voices” supports it… difference between the two of them wasn’t hidden from him, The difference is that the ‘lafz’ is although it might he hidden from attached to the one who utters it others. initially. For instance, it is said about the one who relates a As for Bukhārī, he was tried by hadith with its wording (lafz), those who said ‘The voices of the slaves (of Allah) are uncreated’ until some of them went “This is overboard and said, its wording” “The same goes for the ink and the paper after (hādhā being written (i.e. they lafzuhu). are also uncreated).” And (it is said) of one who has So most of his comments related related it without its wording to the refutation of them. But he (lafz), went too far in advancing proof that the actions of the slaves (of “This is its Allah) are created based on the meaning. It wording is such verses and hadiths. And he spoke and such” at length about that until he was (hādhā accused of being one of the ma’nāhu wa lafzuhu kadhā). ‘Lafziyya’ in spite of the fact that the statement of those who say But it isn’t said of any of that, ‘Verily what one hears from the reciter is the beginningless voice (of Allah)’ isn’t known from the “This is its sound” Salaf. Ahmad didn’t say it. And neither did the Imams among his (hādhā sawtuhu). disciples (make any mention of it). So the Qur’ān is Allah’s speech, (both) its wording, and its And the only reason that that was meaning (lafzuhu wa ma’nāhu). It ascribed to Ahmad was because of is not the speech of another. his saying As for His saying: ((Verily it is the “Whoever says ‘My statement of a noble messenger)) lafz of the Qur’ān is – while there is disagreement created’ is a Jahmi .’” about whether the intent is Gabriel or the Messenger – may So they thought that he equated Allah be pleased with both of between the lafz (wording) and them, the intent (from the word the sawt (sound). But there isn’t ‘statement’ in the verse) is ‘the anything conveyed about Ahmad conveyance’ (tablīgh), since concerning the ‘sawt’ Gabriel is conveying from Allah – (sound/voice) as has been High is He – to His messenger

LAMPPOST PRODUCTIONS www.lamppostproductions.com Abdullah bin Hamid Ali Page 6

(pbuh). And the messenger (pbuh) of people is an expression of it, conveys to mankind. not it itself.

And it hasn’t been conveyed The third : is the view of the about Ahmad ever that the action Sālimiyya that it is letters and of the slave is beginningless and sounds that are beginningless in not about his voice. He merely essence. And it is actually these objected to the general written letters and sounds heard. application of the word ‘lafz’ (to the Qur’ān). The fourth : is the view of the Karrāmiyya that it is newly And Bukhārī expressly stated that uttered (muhdath), not created the voices of the slaves are (makhlūq)… created, and that Ahmad does not oppose that. He said in Kitāb And the fifth : is that it (the Qur’ān) Khalq af’āl Al-‘Ibād’: is the speech of Allah, uncreated, and that He has been – since “What they claim before creation - speaking about Ahmad, most of whenever He pleases. it isn’t clear. However, they didn’t understand Ahmad expressed that in Kitāb al- his intent or his Radd ‘ala Al-Jahmiyya. But his opinion. And what is disciples have split into two known from Ahmad factions: and the people of knowledge is that One of them says: that it is Allah’s speech – High is inseparable from His being while He – is uncreated while the letters and sounds are on an all other than it is even plain (muqtarina), not created. But they following one another in a disliked spreading sequence (muta’āqiba). And he news about obscure allows whomever He pleases to matters. And they hear His speech. avoided indulging in them and disputing However, most of them said : ‘Verily with one another He is one who speaks unless it is something (mutakallim) with what He that the Messenger pleases and when He pleases. And (pbuh) clarified…” when he summoned Musa (pbuh) when He spoke to him He had not Then Ibn Hajar said, summoned him prior to that time [in pre-eternity].” “And a summary of what has been conveyed about the speculative And what the view of the Ash’aris theologians (ahl al-kalām) in this has become established upon is issue are five different views: that:

The first : is the view of the ‘The Qur’ān is the Mu’tazila that it is created. speech of Allah, uncreated, inscribed on The second : is the view of the pages, guarded in Kullābiyya that it is beginningless hearts (or minds), and present with the being of the recited on tongues.’ Lord. It is not letters and sounds, Allah – High is He – while what is found in the midst said ((…Then grant him asylum so that he may

LAMPPOST PRODUCTIONS www.lamppostproductions.com Abdullah bin Hamid Ali Page 7

hear Allah’s speech)). [indicative of createdness] (‘arād). And He – High is He – And if they (the letters) are in said ((Rather, it is writing, they are composite verses made clear bodies and objects (ajsām). But [found] in the breasts the existence of composite bodies of those who have been and accidents in Allah’s being – given knowledge)). And High is He – is impossible. And it in the hadith agreed is a necessary result of those who upon (by Bukhārī and affirm that [they can be present Muslim) on the with His essence] that he adopts authority of Ibn ‘Umar the view that the Qur’ān is as has preceded in (The created while (in the same Book of) Jihad, (the breath) denying such a thing and Prophet said): “Do not fleeing away from it. So that travel with the Qur’ān compelled some of them to claim to the land of the the uncreatedness of the letter as enemy out of dislike the Sālimiyya adopted. And for having the enemy others adopted the view that they reach it.” And it (the letters) are present in His doesn’t mean ‘what is being. in the breasts.’ Rather, it means ‘what is in And resulting from the extreme papers.’ confusion that happened in the issue, the Salaf’s prohibition And the Salaf have unanimously against indulging in it happened agreed that all between the two much. And they found it covers (of the book) is Allah’s sufficient to believe that the word (kalām). And some of them Qur’ān is Allah’s word uncreated said: “The Qur’ān is mentioned (al-Qur’ān kalām Allah ghayru and it is a reference to ‘the thing makhlūq). And they didn’t add read’ (maqrū), which is the anything to that. And it is the beginningless quality (of Allah). It safest of all views. And Allah is is also mentioned while being a the One sought for aid.” reference to ‘the reading’ (qirā’a), which are the words that point to So it becomes clear that the true position of the (the existence of) that (quality). Salaf was to limit themselves to saying, ‘The Due to that, disagreement Qur’an is Allah’s word uncreated.’ As for stating occurred. that they are composed of letters and sounds or not, this was a later development in Islamic As for their statement that ‘Verily history. So it is sufficient for one to limit it is exonerated from letters and his/her statements to the same that the Salaf sounds,’ their intent is the limited themselves to. unuttered speech (kalām nafsī) present with the divine essence [Fath Al-Bārī 15/465-467]. (of Allah). For it is one of the beginningless existing attributes (of Allah).

Then Ibn Hajar makes clear what his position is iTuhfahAl-MurīdSharhJawharaAl-Tawhīd:p.84. on the matter. He says, ii  Salafis likely don’t realize what their view “As for the letters – if they necessitatesinthatitresultsfromitthatAllahhastwo happen to be the movements of attributesofspeechasopposedtoone.Oneofthemis tools, like the tongue and lips, they are non-essential an attribute of His divine essence, which is without characteristics and accidents

LAMPPOST PRODUCTIONS www.lamppostproductions.com Abdullah bin Hamid Ali Page 8

beginning as His essence is. And the other is an possibilityofsomethingbeing withoutbeginningand attributeofactionor just anactofcreationdoneby createdatthesametime. the Creator, which must be created, since it is  something that occurs outside of His being. All of this must be considered with regard to the Unfortunately, the Salafis insist that sounds, letters, similarities between the two sects, since if - as andwordscanbewithoutbeginninginspiteofthefact ‘Uthaymīn said – “…speech pertains to His will. He that one letter precedes another, which clearly speakswhenandwithwhatHepleases,”thenthetrue indicatesthattheyaretime-specific. attribute of Allah is not speech. It is His will, while  speechismerelyanactionthatoriginatesfromAllah’s ShaykhMuhammadibnSālihAl-‘Uthaymīnsaysafter will. mentioning that Allah has two types of attributes,  whicharethoseofthedivineessence(dhāt)andthose Another Salafi shaykh known as Muhammad Khalīl thatareactions(f’il): HarrāsstatesafterdeclaringthatAllah’sattributesare  of two different categories (attributes of the essence “Additionally, the attribute may andattributesofaction);hestatesaboutthelatter: happen to be of the essence and an  action [dhātiyya fi’liyya] at the same “The second (category) is ‘Attributes time from two different regards, like ofAction’towhichHiswillandpower speech(kalām).Itiswhileconsidering pertainatalltimes.Andtheindividual its origin an attribute of the essence, incidentsofthoseattributesofactions since Allah has everlastingly and occur by His will and power, even continues to be one who speaks though He has always been (mutakallim). And while considering characterized as doing them without the individual incidents of speech beginning;meaningthattheirgeneral (āhād al-kalām) it is an attribute of category (naw’) is without beginning action, since speech pertains to His (qadīm), while their individual will. He speaks when and with what occurrences (afrād) are created and Hepleases” emergent(hāditha).SoHe–Gloryto  Him–haseverlastinglybeenadoerof [Al-Qawā’idal-Muthla:Idārātal-Buhūthal- whatever He wants. And He has ‘Ilmiyyawaal-IftāwaAl-Da’wawaal-Irshād everlastingly and continues to say, p.25]. speak, create, and manage all affairs.  And His actions occur one by one in Uponclosereflection,itisrevealedthattheopinionof accordwithHiswisdomandHiswill.” the Salafis is not much different from what the  Mu’tazilasayinthat‘Allah’sspeechisoneofHisacts, [Sharh‘Aqīdaal-WāsitiyyaliShaykh not a quality of His essence.’ The only difference is al-IslāmIbnTaimiyya:Dāral-Fikr] thattheMu’tazilaareshowntobemorereasonableby  denyingthatAllahhasaneternalattributefoundwith So here, Harrās, acknowledges the created Hisbeingreferredtoas‘speech,’sincetheydenythe and uncreated act of Allah by stating that “…their general category (naw’) is without

LAMPPOST PRODUCTIONS www.lamppostproductions.com Abdullah bin Hamid Ali Page 9

beginning (qadīm), while their individual occurrences(afrād)arecreatedandemergent (hāditha).”  ThisconclusionwasadoptedfromShaykhal- Islām Ibn Taimiyya who borrowed the idea from the Neo-Platonic and Aristotelian philosophers who believed that the universe hasnoorigin.Theysaid,“Itsgeneralcategory is without beginning. But its individual occurrences and particulars are emergent (hādith)andcreated.”  This is like saying, the general category of ‘man’ is uncreated even though each individual person born in history came to being in a later time. So man is without beginningfromoneregardandwithbeginning fromanother.  And it is surprising that both Ibn Taimiyya andHarrāswouldusethistypeofargumentto justify their belief in the uncreated-created (qadīm-hādith)speechofAllahinspiteofthe fact that the scholars of Islam have declared thephilosopherswiththistypeofthinkingto beunbelievers.   iii TheMaturidisalsoheldtheviewthatAllah’sactions areuncreated.ButtheAsh’arīviewisthattheyare createdduetotheargumentstatedabove.   PostedbyLampPostProductions http://www.lamppostproductions.com  

LAMPPOST PRODUCTIONS www.lamppostproductions.com Abdullah bin Hamid Ali Page 10