Fatwa ID: 09425
Answered by Mufti Sakib Shadman
Question:
What do the blessed Ulama and Muftis of the Shariah say regarding the following matter:
We know that the ‘Quran’ refers to the Speech of Allah (Kalam-e-Ilahi), which is an eternal, uncreated attribute of Allah (Sifat-e-Qadeema). My question is regarding the name ‘Quran’ itself.
Is the name ‘Quran’—when used specifically to denote the eternal Attribute of Speech (Kalam-e-Nafsi)—considered uncreated (Ghayr-makhlooq) in the same sense that the Divine Names of Allah (such as Ar-Rahman or Al-Khaliq) are uncreated? I wish to clarify if the name itself, as it refers to the Divine Essence’s attribute, shares this status of eternity, or if there is a distinction made between the name and the thing named (Ism wa al-Musamma) in this specific context.
Please provide guidance according to the creed of the Ahlus Sunnah wal Jama’ah (Ash’ari/Maturidi).
Thank you in advance
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
You are correct that there is a distinction between the name and the thing named. When the term “Qur’an” is used to refer specifically to Allah Ta‘ala’s eternal Attribute of Speech (Kalam al‑Nafsi), then the reality being referred to (the musammā) is uncreated (ghayr makhlūq).[1] However, if “Qur’an” is used to refer to the physical mushaff (written text) or to our articulated recitation (letters, sounds, voices), these are created and are not the eternal Attribute of Speech.
Similarly, the word “Qur’an” as a linguistic expression (i.e., the sequence of letters and sounds) is created, even when it is used to denote the uncreated Attribute of Speech. In other words, the name (ism) is created, and is a label for that eternal reality, while the named reality (musammā) (i.e., Allah’s Kalam al‑Nafsi) is uncreated.[3]
A simple analogy is: if one says, “The pen is blue,” this does not mean that the word “pen” is blue; rather, the physical object itself is blue.
Accordingly, while the Qur’an in its true reality as Allah’s Speech is ghayr makhlūq, the word “Qur’an” does not share that ruling; the word/utterance is created.[2]
Finally, I advise you not to delve into speculative argumentation beyond necessity. This could lead to you becoming confused about your Deen and your beliefs. Please continue to seek Islamic knowledge without diving deeply into Ilmul-Kalaam (speculative theology).
Only Allah ﷻ knows best.
Written by Mufti Sakib Shadman
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
References:
[1]
يقول أهل السنة إن القرآن كلام الله حقيقة وأنه غير مخلوق، ويبدعون من توقف في القرآن أو قال لفظي بالقرآن مخلوق
Kitab I’tikad Ahl al-Sunnah Sharh Ashaab al-Hadith, Wizarat al-Shu’un al-Islamiyyah wa al-Awqaf wa al-Da’wah wa al-Irshad, 1st ed., 1999. p.68.
[2]
يقول- رحمه الله-: “وإنما كلامه صفة له أزلية موجودة بذاته، لم يزل كان موصوفا به، ولا يزال موصوفا به”١. واستدل على هذا القول بآيات من كتاب الله تعالى فقال: “ثم إن الله تعالى نفى عن كلامه الحدوث بقوله: {وإنه في أم الكتاب لدينا لعلي حكيم} ٢. فأخبر أنه كان موجودا مكتوبا قبل الحاجة إليه في أم الكتاب، وقوله عز وجل: {بل هو قرآن مجيد في لوح محفوظ} ٣. فأخبر أن القرآن كان في اللوح المحفوظ، يريد مكتوبا فيه، وذلك قبل الحاجة إليه، وفيه ما فيه منن الأمر والنهي، والوعد والوعيد، والخبر والاستخبار وإذا ثبت أنه كان موجودا قبل الحاجة إليه ثبت أنه لم يزل كان٤
Kitab al-Bayhaqi wa Mawqifuhu min al-Ilahiyat, Imadah al-Bahth al-’Ilmi bi al-Jami’ah al-Islamiyyah, 2nd ed., 2002. p.253.
[3]
وَكَذَلِكَ قَوْلُهُمْ: الِاسْمُ عَيْنُ الْمُسَمَّى أَوْ غَيْرُهُ؟ وَطَالَمَا غَلِطَ كَثِيرٌ مِنَ النَّاسِ فِي ذَلِكَ، وَجَهِلُوا الصَّوَابَ فِيهِ: فَالِاسْمُ يُرَادُ بِهِ الْمُسَمَّى تَارَةً، وَيُرَادُ بِهِ اللَّفْظُ الدَّالُّ عَلَيْهِ أُخْرَى، فَإِذَا قُلْتَ: قَالَ اللَّهُ كَذَا، أَوْ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ، وَنَحْوَ ذَلِكَ – فَهَذَا الْمُرَادُ بِهِ الْمُسَمَّى نَفْسُهُ، وَإِذَا قُلْتَ: اللَّهُ اسْمٌ عَرَبِيٌّ، وَالرَّحْمَنُ اسْمٌ عَرَبِيٌّ، وَالرَّحْمَنُ مِنْ أَسْمَاءِ اللَّهِ تَعَالَى وَنَحْوَ ذَلِكَ – فَالِاسْمُ هَاهُنَا لِلْمُسَمَّى، وَلَا يُقَالُ غَيْرُهُ، لِمَا فِي لَفْظِ الْغَيْرِ مِنَ الْإِجْمَالِ، فَإِنْ أُرِيدَ بِالْمُغَايَرَةِ أَنَّ اللَّفْظَ غَيْرُ الْمَعْنَى فَحَقٌّ، وَإِنْ أُرِيدَ أَنَّ اللَّهَ سُبْحَانَهُ كَانَ وَلَا اسْمَ لَهُ، حَتَّى خَلَقَ لِنَفْسِهِ أَسْمَاءً، أَوْ حَتَّى سَمَّاهُ خَلْقُهُ بِأَسْمَاءٍ مِنْ صُنْعِهِمْ: فَهَذَا مِنْ أَعْظَمِ الضَّلَالِ وَالْإِلْحَادِ فِي أَسْمَاءِ اللَّهِ تَعَالَى
Kitab Sharh al-Aqidah al-Tahawiyah, Muassasat al-Resalah, 2nd ed., 1990. Vol.1 p.102.