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Quranic createdness

Quranic createdness, known as khalq al-Qur'ān in Arabic, denotes the Islamic theological doctrine that the Quran constitutes a created entity, originating as an act of divine speech brought into temporal existence by God rather than subsisting eternally as an uncreated attribute of His essence.^[1] This position, advanced primarily by the Mu'tazilite school of rationalist theologians in the 8th and 9th centuries, aimed to safeguard God's absolute oneness (tawḥīd) and transcendence by rejecting any eternal concomitants to His being, positing the Quran's speech as an originated, non-eternal creation akin to other divine acts.^[2] Proponents, such as Abū al-Hudhayl al-'Allāf, argued that the Quran's historical revelation, abrogation of verses, and reference to events implied its contingency, citing scriptural indications like Quran 21:2 and 26:5 to support a created prototype on the Preserved Tablet.^[1] The debate's origins trace to early proto-Mu'tazilite figures like Ja'd b. Dirham and Jahm b. Safwān in the 8th century, who first articulated createdness amid encounters with Christian and Jewish critiques questioning Islamic claims of an uncreated scripture, though public contention escalated under Abbasid patronage of rationalist inquiry.^[3] It crystallized as a flashpoint during the miḥnah (inquisition) initiated by Caliph al-Ma'mūn in 833 CE and continued under successors al-Mu'taṣim and al-Wāthiq until 848 CE, when state authorities compelled scholars to affirm the Quran's createdness under threat of imprisonment, flogging, or execution, targeting traditionalist hadith scholars who viewed it as God's eternal, uncreated word integral to His knowledge.^[3]^[1] A defining controversy arose from the persecution of figures like Aḥmad ibn Ḥanbal, founder of the Hanbali school, who endured torture for insisting the Quran's uncreated status based on prophetic traditions and direct scriptural affirmations such as Quran 43:4 and 85:21-22, refusing to qualify divine speech as temporally generated.^[3]^[1] While the miḥnah briefly elevated Mu'tazilite influence through caliphal decree, its coercive methods alienated the broader scholarly and popular base, leading Caliph al-Mutawakkil to abolish it in 848 CE and rehabilitate opponents, thereby entrenching the uncreated Quran as the Sunni orthodox consensus.^[3] Later theological synthesis by Ash'arites, such as Abū al-Ḥasan al-Ash'arī, adopted a mediating stance: the Quran's semantic essence (kalām nafsī) remains eternal and uncreated within God, while its recited, uttered form (kalām lafẓī)—letters, words, and sounds—is created upon revelation, reconciling rational concerns with traditionalist fidelity to revelation.^[2]^[1] This resolution marginalized strict createdness beyond Mu'tazilite remnants and certain Shi'a traditions, underscoring the doctrine's legacy in shaping interpretive methodologies, divine attribute discussions, and the limits of state-enforced rationalism in Islamic intellectual history.^[2]

Core Theological Question

Definition and Distinction Between Created and Uncreated

In Islamic theology, the notion of a created Quran refers to the doctrinal assertion that the Quran constitutes a product of divine volition brought into existence at a specific temporal juncture, akin to other contingent beings and entities formed by God's creative act. This perspective emphasizes the Quran's origination in time, particularly during its revelation to Muhammad over the period from 610 to 632 CE, positioning it as a finite expression of guidance rather than an independent eternal reality. Proponents of this view maintain that such createdness safeguards divine transcendence by ensuring no multiplicity of co-eternal substances alongside God.^[4] Conversely, the uncreated Quran denotes the belief that the Quran embodies the timeless, intrinsic speech of God—an eternal attribute inseparable from His essence, knowledge, and will—existing without beginning or origination. This entails that the Quran's meaning and divine utterance subsist eternally, though its particular Arabic verbal forms, recitations, and inscriptions may represent created instantiations. Traditional affirmations, such as the hadith classifying the Quran as "Allah's Book" and the paramount "speech," underscore its non-contingent status as divine articulation.^[5]^[6] The fundamental distinction hinges on ontology: createdness attributes to the Quran a causal dependency and temporal genesis, rendering it analogous to the universe's fabrication ex nihilo, whereas uncreatedness affirms its pre-eternal subsistence without transition from non-existence, thereby preserving the uniqueness of God's attributes against any implication of composition or change within the divine. This binary frames subsequent theological inquiries into compatibility with monotheism, without presupposing resolution.^[7]

Relation to Divine Speech and Attributes

The debate over Quranic createdness intersects with Islamic metaphysics concerning divine speech (kalam), traditionally enumerated among God's essential attributes alongside knowledge, power, and will. In this framework, speech is affirmed as eternal and uncreated to preserve divine immutability and self-sufficiency, as temporality in God's expression would imply contingency or alteration within the necessarily unchanging divine essence, contradicting the principle that God is free from accidents or composition.^[6]^[7] Positing the Quran as created risks subordinating divine speech to a caused event, thereby suggesting that God's communicative act depends on external origination rather than inhering eternally in His being. Opponents of the uncreated view, emphasizing absolute transcendence (tanzīh), argued that eternal speech entails distinct, co-eternal verbal entities alongside God, compromising strict unity (tawḥīd) and inviting notions of multiplicity or partnership in eternity. They maintained that true divine speech manifests through creation, actualized in time without compromising God's simplicity, as attributes cannot subsist as real distinctions lest they imply anthropomorphic modalities or spatial-temporal limitations in the divine.^[8]^[9] This position aligns with causal reasoning that avoids eternal effects independent of the divine cause, prioritizing God's oneness over affirmative predications of speech that could resemble created locution. The uncreated doctrine counters such critiques by distinguishing divine speech from human analogs: it subsists non-modally in God's essence (bi-lā kayf), neither identical to nor separate from it, thus evading composition while upholding transcendence beyond corporeal utterance. Causally, this eternal attribution ensures the Quran's origination remains wholly divine without temporal mediation, as God's necessary existence precludes originated attributes. Empirically, the Quran's i'jaz—its inimitable linguistic precision, structural coherence, and substantive profundity, unchallenged despite historical calls for emulation—evidences a non-contingent, superhuman origin, bolstering claims of its eternal divine pedigree over a merely instantiated creation.^[10]

Historical Context

Early Islamic Developments (7th-8th Centuries)

In the immediate post-prophetic period of the 7th century, early Muslim exegeses implicitly affirmed the uncreated nature of divine speech through interpretations linking the Quran to the eternal Preserved Tablet (al-Lawh al-Mahfuz). Companions such as Ibn Abbas (d. 687 CE) described the Quran as originating from this pre-creation tablet, where it existed in its entirety before the heavens and earth, as referenced in Quranic verses like 85:21-22, emphasizing its divine preservation independent of temporal origination.^[11] ^[12] Such views drew directly from prophetic traditions and scriptural indications of God's speech as an eternal attribute, without formalized debates on createdness. By the early 8th century, encounters with Christian theological discussions on the Logos—God's eternal Word as articulated in Johannine texts—influenced nascent questions about the Quran's ontology among Muslims in border regions like Syria and Iraq. These interactions, amid Byzantine and Nestorian disputations, prompted reflections on whether divine speech could be temporally produced, paralleling but rejecting Trinitarian eternal generation in favor of absolute divine unity.^[13] Early scholars reacted by upholding the Quran's revelation from an uncreated divine essence, avoiding anthropomorphic implications while preserving scriptural literalism. The mid-8th century saw Jahm ibn Safwan (d. 746 CE) introduce extreme negations of divine attributes (ta'til), asserting that God's speech was created to preclude any resemblance to contingent beings, marking the first explicit claim of Quranic createdness.^[14] This innovation, rooted in his broader denial of attributes like hand or face mentioned in the Quran, elicited immediate backlash from tradition-oriented scholars who affirmed the eternity of God's speech through emerging hadith transmissions.^[15] Collections of prophetic sayings, circulated orally and in nascent compilations by figures like those preserving Abu Hurairah's narrations (over 5,000 hadiths by the late 7th century), reinforced divine speech as intrinsic and timeless, countering Jahm's views without systematic rationalist frameworks.^[16] These developments reflected an organic defense grounded in Quran and sunnah, predating institutional impositions.

Abbasid Era Escalation (9th Century)

In the Abbasid Caliphate's 9th century, the debate over Quranic createdness escalated through political patronage and intellectual advancements, as caliphs sought to consolidate authority by aligning with rationalist doctrines. Caliph al-Ma'mun (r. 813–833 CE) publicly endorsed the Mu'tazili position that the Quran is created in 827 CE, viewing it as compatible with rational inquiry and a means to elevate caliphal oversight of theological matters amid factional rivalries.^[17] This stance reflected broader Abbasid efforts to integrate Hellenistic rationalism into Islamic governance, prioritizing interpretive authority under the state rather than decentralized traditionalist scholarship.^[18] Baghdad emerged as a pivotal hub for this synthesis, exemplified by the House of Wisdom (Bayt al-Hikma), founded around 825 CE under al-Ma'mun's auspices as a center for translating and assimilating Greek philosophical, scientific, and logical texts.^[19] This institution amplified exposure to Aristotelian logic and Neoplatonic ideas, which resonated with Mu'tazili emphasis on reason ('aql) to resolve divine attributes, thereby fueling theological debates without direct scriptural mandate.^[20] The caliphal promotion of such rationalist frameworks aimed to unify diverse scholarly traditions under centralized intellectual patronage, heightening tensions between proponents of createdness and defenders of the Quran's eternal divine speech. Preceding al-Ma'mun's declaration, scholarly circles witnessed rising polemics, with figures like Bishr al-Marisi (d. 833 CE) publicly advocating the Quran's createdness around 815 CE, framing it as temporally generated to safeguard God's transcendence from anthropomorphic implications.^[3] This position, rooted in earlier Jahmi and Mu'tazili precedents, provoked backlash from traditionalists such as Sufyan b. Uyayna (d. 813 CE), who upheld the Quran as uncreated divine speech without explicit rationalist elaboration, underscoring deepening divides in Abbasid-era hadith and jurisprudence networks.^[3] These debates, circulating in Baghdad's academies and mosques, set the stage for state intervention by highlighting interpretive fractures that caliphs could exploit for doctrinal standardization.

Positions Across Islamic Traditions

Mu'tazila and Rationalist Advocacy for Createdness

The Mu'tazila, an early Islamic theological school founded by Wāṣil ibn ʿAṭāʾ (d. 748 CE) in Basra, advocated the createdness of the Quran as a core tenet to safeguard tawḥīd (divine unity) and ʿadl (divine justice), two of their five foundational principles known as uṣūl al-khamsa.^[21]^[22] These principles—encompassing tawḥīd, ʿadl, the divine promise and threat (al-waʿd wa-l-waʿīd), the intermediate position between faith and disbelief (al-manzila bayna l-manzilatayn), and enjoining good while forbidding evil (al-amr bi-l-maʿrūf wa-l-nahy ʿan al-munkar)—framed the Quran not as an eternal attribute co-subsistent with God, but as a temporal creation (makhlūq) arising from God's eternal knowledge and will.^[22]^[23] Proponents argued that affirming the Quran's uncreatedness would imply a second eternal entity alongside God, compromising monotheism by introducing multiplicity into the divine essence. Mu'tazilite rationalists, emphasizing ʿaql (reason) as a primary epistemic tool alongside revelation, posited the Quran as an incidental quality (ʿaraḍ) or accident of God's volition, manifested in time through prophetic revelation around 610–632 CE, rather than an independent, pre-existent speech.^[22] Figures like ʿAmr ibn Baḥr al-Jāḥiẓ (d. 869 CE), a Basran Mu'tazilite polymath, exemplified this advocacy through works integrating dialectical reasoning to defend the Quran's created status as compatible with God's transcendence, viewing divine speech as an act of creation rather than an inherent, unoriginated attribute.^[24] This perspective tied createdness to ʿadl by ensuring God's actions remain just and free from coercion by any co-eternal entity, allowing the Quran to serve as a created instrument of guidance without ontological parity to the Creator.^[23] While this rationalist framework drew on Aristotelian logic and Greek philosophical categories to negate anthropomorphic implications of eternal attributes—such as interpreting God's speech literally as a bodily faculty—its excesses manifested in taʿṭīl (attribute negation), reducing divine descriptors in the Quran to metaphorical constructs detached from their textual immediacy.^[23]^[25] Such approaches, influenced by Hellenistic emphases on incorporeality, empirically falter by undermining the Quran's self-presentation as God's direct, unmediated word (e.g., Q 85:22 referencing a preserved tablet as created record), potentially eroding its authoritative claims to inimitability and divine origin without sufficient causal grounding in revelation's historical instantiation.^[22]^[25]

Traditionalist Sunni Defense of Uncreatedness

The traditionalist Sunni position maintains that the Quran constitutes the uncreated speech of Allah, prioritizing fidelity to revealed texts and the transmitted tradition (naql) over speculative rationalism (kalam).^[6] This stance emerged prominently among the Ahl al-Hadith, who rejected the Mu'tazilite assertion of createdness as an innovation that compromises divine transcendence by implying Allah's speech is temporally originated.^[26] They conceptualized the Quran as kalam nafsi, Allah's eternal inner speech, distinct from its verbal expressions in Arabic letters and sounds, which serve as created manifestations without altering its essential uncreatedness.^[6] This doctrine found formal articulation in foundational creeds, such as the Aqida al-Tahawiyya composed by Abu Ja'far al-Tahawi (d. 933 CE), which states: "The Quran is the speech of Allah originating from Him as sound and writing; it is unlike the speech of creatures... It is uncreated, unlike the speech of creatures."^[27] Al-Tahawi emphasized that any human imagination of the Quran as akin to mortal utterance constitutes unbelief, underscoring its divine origin and eternity as an attribute inseparable from Allah's essence.^[27] Subsequent theological schools within Sunni orthodoxy, including the Ash'ari (founded by Abu al-Hasan al-Ash'ari, d. 936 CE) and Maturidi (founded by Abu Mansur al-Maturidi, d. 944 CE), refined this defense to safeguard against anthropomorphic interpretations.^[26] They affirmed the Quran's uncreatedness as kalam nafsi—an eternal, indivisible attribute subsisting in Allah's essence without letters, sounds, or spatial modality—while positing that recited or inscribed forms are created expressions thereof, thus preserving tawhid by negating composition or temporality in the divine.^[28] Following the termination of the Mihna inquisition in 848 CE under Caliph al-Mutawakkil, a verifiable consensus (ijma') crystallized among the four Sunni schools of jurisprudence—Hanafi, Maliki, Shafi'i, and Hanbali—endorsing the uncreated Quran as the orthodox creed of Ahl al-Sunna wa al-Jama'a.^[26] This post-Mihna solidification rejected rationalist impositions, establishing uncreatedness as a non-negotiable pillar affirmed across traditionalist spectra without implying multiplicity in Allah's attributes.^[6]

Shia Viewpoints and Nuances

In early Imami Shia theology, certain thinkers advocated for the createdness of the Quran to safeguard God's absolute transcendence and avoid implying multiplicity in the divine essence. Hisham ibn al-Hakam (d. c. 199 AH/814-815 CE), a prominent disciple of Imam Ja'far al-Sadiq, aligned with rationalist arguments emphasizing that the Quran, as a temporal revelation in Arabic language, must be contingent and created to preserve tawhid (divine unity). This view echoed Mu'tazili concerns over eternal attributes potentially compromising God's simplicity, though Imami proponents framed it within allegiance to the Imams' guidance rather than pure rationalism. By the mature Twelver Shia tradition, formalized in works of theologians like al-Shaykh al-Mufid (d. 413 AH/1022 CE) and later authorities such as Ayatollah al-Khoei (d. 1413 AH/1992 CE), the position nuanced the debate: God's eternal speech (kalam nafsi), as an intrinsic divine attribute, remains uncreated and identical to His knowledge, while the Quran's articulated form—its letters, words, sounds, and recitations—constitutes a created expression (kalam lafzi) manifested in time through prophetic revelation.^[29] This distinction, influenced by but distinct from Mu'tazili outright createdness (which denied any eternal speech), reconciles the Quran's sanctity as divine communication with its historical instantiation in created media, such as ink, paper, or vocalization.^[30] Among non-Twelver Shia branches, Zaydi thought, with its rationalist inclinations akin to early Mu'tazila, tends toward viewing the Quran's verbal utterance as created to affirm divine freedom from temporal contingencies, though some Zaydi scholars integrate traditionalist hadith emphasizing its inimitable nature without fully endorsing uncreated eternity. Ismaili perspectives, emphasizing esoteric interpretation (ta'wil), generally uphold the uncreated essence of divine speech underlying the Quran, while treating its exoteric letters and literal expressions as created veils accessible to initiates, blending rational safeguards for transcendence with allegorical layers revealing eternal truths.^[31] These variances reflect broader Shia diversity, prioritizing Imamic authority in delineating the Quran's ontological status amid rational and scriptural tensions.

The Mihna Inquisition

Initiation and Enforcement (833-847 CE)

In 833 CE (218 AH, Rabīʿ I), Caliph al-Ma'mūn initiated the mihna by issuing a decree from Raqqa to the governor of Baghdad, mandating the examination of judges (qāḍīs) and legal scholars (fuqahāʾ) on their adherence to the Muʿtazilite doctrine that the Quran is created (makhlūq).^[32] ^[33] The decree required affirmative statements that the Quran was not eternal but brought into existence by divine command, drawing on rationalist interpretations to uphold God's transcendence (tanzīh) and avoid anthropomorphism in divine attributes. Non-compliance was framed as deviation warranting correction, with al-Ma'mūn's letters emphasizing the caliph's authority to enforce doctrinal unity amid Abbasid political consolidation.^[33] Al-Ma'mūn died shortly after in August 833, but the policy persisted under his successors.^[32] Enforcement operated through a network of inquisitors, primarily Muʿtazilite-aligned officials, who summoned scholars for interrogation in Baghdad and provincial centers, documenting responses in official records. Refusal to affirm createdness led to immediate penalties, including dismissal from judicial posts, public flogging, imprisonment, and exile, as seen in the trials of traditionist-leaning jurists who prioritized transmitted reports (ḥadīth) over speculative theology (kalām).^[34] Under al-Muʿtasim (r. 833–842), the chief judge Aḥmad ibn Abī Duʿād, a prominent Muʿtazilite, intensified operations by establishing tribunals that applied corporal punishment to coerce compliance, targeting key figures in the judiciary and scholarly circles.^[35] Historical accounts, including those preserved in al-Ṭabarī's chronicles, detail systematic procedures where examined individuals faced repeated sessions until capitulation or escalation to physical coercion.^[33] The mihna peaked under al-Wāthiq (r. 842–847), who personally oversaw some interrogations and expanded scrutiny to include provincial scholars, maintaining rationalist dominance through viziers and qāḍīs loyal to Muʿtazilite principles. Empirical records indicate dozens of scholars underwent examination, with documented cases of flogging and extended imprisonment for holdouts, though precise tallies vary due to incomplete Abbasid archives; punishments aimed at deterrence rather than mass execution, reflecting a strategy of ideological conformity via state apparatus.^[32] This phase solidified Muʿtazilite influence in official theology, as compliant scholars filled vacated posts, though underlying resistance from traditionists persisted in private scholarly networks.^[34]

Ahmad ibn Hanbal's Stand and Trials

Ahmad ibn Hanbal (780–855 CE), a prominent traditionalist scholar and compiler of hadith, was arrested during the Mihna for refusing to endorse the Mu'tazili doctrine that the Quran is created. He maintained that theological pronouncements must derive from the Quran and Sunna rather than rationalist speculation, rejecting the imposed orthodoxy as an innovation lacking textual warrant.^[36] Imprisoned in Baghdad following Caliph al-Ma'mun's decree in 833 CE, Ibn Hanbal endured over two years of confinement in a common prison, approximately 28 months, under harsh conditions that included chains and isolation, yet he persisted in non-compliance.^[36]^[37] In 835 CE, under Caliph al-Mu'tasim, Ibn Hanbal was brought before a tribunal and subjected to public flogging as coercion to affirm createdness, receiving 33 to 34 lashes that caused him to lose consciousness.^[36] Despite the brutality, he refused capitulation, reportedly stating that doubting the Quran's divine status constitutes unbelief and insisting interrogators provide explicit evidence from prophetic tradition.^[36] His physical collapse prompted al-Mu'tasim to halt the punishment and order his release, fearing fatal repercussions amid observed public sympathy and the absence of compelling proof against him.^[36] Ibn Hanbal's responses during interrogation emphasized suspension of judgment (waqf) on speculative formulations like "created" or "uncreated" to evade kalam dialectics, while implicitly upholding the Quran as God's uncreated speech through appeals to hadith and early consensus.^[3] He articulated that God's speech is eternal, tied to His knowledge and will, countering Mu'tazili temporalism without engaging anthropomorphic pitfalls.^[3] This stance prioritized transmitted reports over state-enforced rationalism, exemplifying endurance against empirical coercion and reinforcing hadith as the arbiter of orthodoxy.^[38]^[3]

Suppression and Reversal under al-Mutawakkil

Upon ascending to the caliphate in 232 AH (847 CE), al-Mutawakkil promptly terminated the mihna, releasing imprisoned scholars who had resisted the doctrine of the Quran's createdness, including the prominent traditionalist Ahmad ibn Hanbal, whom he honored with gifts and an official position.^[39] This amnesty extended to resisters across regions, effectively dismantling the inquisitorial apparatus enforced under his predecessors al-Ma'mun, al-Mu'tasim, and al-Wathiq.^[40] Al-Mutawakkil reversed prior Mu'tazilite-favoring policies by prohibiting public disputations on the Quran's nature, implicitly endorsing the uncreatedness position without mandating oaths, and initiating measures against Mu'tazila proponents, including dismissal from judgeships and restrictions on their influence.^[39]^[32] Such actions marked a deliberate pivot to align with traditionalist sentiments, particularly in Baghdad, where public opposition to the mihna had been strong.^[41] The policy shift weakened the caliphate's direct authority over theological enforcement, as al-Mutawakkil's cessation of inquisitorial trials conceded ground to scholarly resistance, prioritizing political consolidation over doctrinal imposition.^[42] This reversal facilitated a broader realignment toward traditionalist dominance in religious discourse, curtailing state-sponsored rationalist interventions.^[40]

Central Arguments and Counterarguments

Rationalist Case for Createdness

The Mu'tazila rationalists maintained that the Quran's createdness was essential to preserve tawhid, the absolute oneness of God, arguing that an uncreated, eternal Quran would imply a second eternal entity alongside God's essence, thus violating divine unity by positing multiplicity in eternity.^[43] They contended from logical principles that God's speech constitutes an intentional act contingent on His will, necessarily brought into existence at a specific temporal juncture, as only God's uncompounded essence can be truly eternal without attributes or adjuncts implying composition or partnership.^[44] Scripturally, the Mu'tazila adduced verses affirming God's role as creator of all things, such as Quran 39:62 ("Allah is the Creator of all things"), extending this to the Quran as a created entity manifested in human language to convey divine guidance.^[45] Similarly, descriptions of the Quran as "sent down" (anzala), as in Quran 39:23—which portrays it as a consistent, impactful discourse—were interpreted as evidence of its origination through divine fiat in time, rather than preexistent eternity.^[44] This emphasis on rational deduction and esoteric interpretation (ta'wil) to reconcile scripture with intellect, however, drew accusations of speculative excess, as subordinating the Quran's speech to created status risked attenuating its inimitability (i'jaz), the doctrine of its unparalleled literary and substantive perfection that defies human replication and underscores its miraculous necessity as proof of prophethood.^[43] By analogizing divine articulation to temporal, volitional acts, the position appeared to some to dilute the Quran's intrinsic transcendence, rendering its challenge to imitators more vulnerable to reduction as an exceptional yet non-eternal composition.^[44]

Traditionalist Case for Uncreatedness

The traditionalist position, rooted in the methodology of the Salaf (early generations including the Companions and Successors), asserts that the Quran constitutes the uncreated, eternal speech of God, distinct from any created utterance or expression. This view prioritizes textual affirmation and transmitted consensus over rationalist interpretations that subordinate revelation to human logic, maintaining that God's attributes, including speech (kalam), are affirmed as they are described in the Quran and authentic Sunnah without delving into modalities (kayfiyya) or speculative causation. Denying the Quran's uncreatedness, traditionalists argue, equates to stripping God of His attribute of speech, akin to the ta'til (negation of attributes) espoused by earlier figures like Jahm ibn Safwan (d. 745 CE), who reduced divine qualities to mere essence, thereby compromising God's transcendence and volitional expression.^[38] Quranic verses are central to this defense, portraying the Quran not as a temporal artifact but as an intrinsic, pre-existent reality within God's knowledge and decree. For instance, Surah Al-Buruj (85:21-22) describes it as "a glorious Quran in a Preserved Tablet (lawh mahfuz)," implying an eternal, safeguarded register beyond created time, as this tablet encompasses all divine knowledge from eternity. Similarly, Surah Az-Zukhruf (43:3-4) states, "Indeed, We have made it an Arabic Quran that you might understand. And indeed, it is in the Mother of the Book (umm al-kitab) with Us, exalted and full of wisdom," where the "Mother of the Book" signifies the primordial, uncreated archetype from which the revealed Quran derives, underscoring its non-contingent origin. Traditionalists interpret such passages literally as affirming divine speech's eternity, rejecting any temporal origination that would imply novelty in God's essence.^[7] The affirmation of divine attributes without qualification forms another pillar, as God's speech is deemed an eternal sifah (attribute) inseparable from His being, manifested in revelation yet not exhausted by it. Imam Ahmad ibn Hanbal (d. 855 CE), a foundational traditionalist authority, explicitly stated in his al-Sunna that "the Quran is the speech of Allah, not created," emphasizing that recitation, writing, or hearing of the Quran represents its created expressions, but its essence remains God's uncreated kalam nafsi (internal speech). This distinction preserves tawhid (God's oneness) by avoiding anthropomorphism while rejecting any created intermediary between God and His word, which would subordinate revelation to secondary causation.^[38]^[46] Empirically, traditionalists invoke the unbroken consensus (ijma') of the Companions (Sahaba), who recited and transmitted the Quran as Allah's direct speech without any recorded contention over its createdness, treating it as authoritative and inimitable from its inception around 610-632 CE. Reports from early scholars indicate no Companion advanced a "created" thesis; instead, figures like Ibn Mas'ud (d. 653 CE) and Ubayy ibn Ka'b (d. 640 CE) affirmed its divine immutability through their compilatory efforts under Caliph Uthman (r. 644-656 CE), reflecting an implicit recognition of its eternal status. This transmitted practice, unmarred by innovation until the Mu'tazili debates in the 8th century, serves as inductive evidence of the Quran's uncreated primacy, binding later orthodoxy.

Philosophical Implications for Tawhid

The doctrine of the Quran's createdness, as advocated by Mu'tazilite theologians in the 8th-9th centuries CE, posited that affirming the Quran's eternity would introduce a second co-eternal entity alongside God, thereby compromising tawhid by implying a form of dualism akin to perceived Christian Trinitarian multiplicities. This rationalist approach sought to uphold divine transcendence and absolute unity by subordinating the Quran to the category of created phenomena, emergent from God's will at specific temporal points, such as its revelation to Muhammad in 610-632 CE. However, this framework risks anthropomorphizing divine action by analogizing God's speech to human utterance or artifactual creation ex nihilo, suggesting contingency and mutability in the divine essence, which contravenes first-principles notions of an immutable, self-sufficient deity whose attributes cannot temporally originate without implying composition or limitation.^[47]^[48] In contrast, the traditionalist affirmation of the Quran's uncreatedness integrates it as God's eternal kalam (speech), an intrinsic divine attribute inseparable from His essence, much like knowledge or will, thereby preserving tawhid without partitioning divinity into creator and created word. This perspective, systematized by theologians like al-Ash'ari (d. 936 CE), maintains that the Quran's pre-existence does not constitute a hypostatic entity but an aspect of God's timeless self-expression, avoiding any plurality by denying spatial or substantive independence to the divine word. Metaphysically, this upholds causal realism: just as God's uncreated will causally sustains the cosmos without temporal inception, His uncreated speech provides the immutable foundation for prophetic causation, ensuring revelation's efficacy transcends contingent origins and aligns with empirical observations of ordered, non-arbitrary divine governance in history and nature.^[49]^[7] The createdness position, influenced by Hellenistic rationalism via translations in Baghdad's House of Wisdom (established 830 CE), inadvertently imports paradoxes of eternal substrates—such as Platonic forms co-existing with the divine—complicating tawhid by necessitating explanatory mechanisms for how a contingent Quran could infallibly convey eternal truths without diluting divine simplicity. Traditionalism, rooted in revelation (wahy) as the primary epistemic source, circumvents these by privileging the Quran's self-attestation of eternity (e.g., Surah 85:22 referencing a preserved tablet), which better coheres with a realist ontology where God's attributes are necessary and non-contingent, fostering a metaphysics of pure unity unmarred by created intermediaries in core divine functions like guidance and judgment. This uncreated paradigm thus reinforces tawhid as not merely numerical oneness but ontological indivisibility, where revelation causally bridges the transcendent God to creation without compromising immutability.^[50]^[51]

Evidentiary Role of Hadith

Hadith Supporting Uncreatedness

A key hadith invoked by traditionalists to affirm the uncreatedness of the Quran is the narration from Ibn Abbas, recorded in Sahih al-Bukhari (3371) and Sahih Muslim, describing how the Prophet Muhammad sought refuge for al-Hasan and al-Husayn using the "perfect words of Allah" (kalimat Allah al-kamilat min sharri ma khalaq), a supplication traced back to Abraham's protection of Ishmael and Isaac. Since Abraham employed these words prior to the Quranic revelation—centuries before Muhammad—traditionalists contended that divine speech exists eternally as an attribute of Allah, not originating in time as a created entity, with the Quran embodying this pre-existent reality.^[38] A parallel tradition in Sunan Abi Dawud (4737) features the same supplication, where compiler Abu Dawud explicitly remarks, "this is a proof of the fact that the Quran is not created," underscoring the hadith's role in establishing the eternity of Allah's verbal expressions.^[52] The isnad (chain of transmission) for these reports, authenticated as sahih by rigorous scholarly scrutiny in the 9th century CE, linked the Quran's substance to prophetic sunnah across generations, thereby integrating it with uncreated divine attributes and rebutting dismissals of such evidence by rationalists who prioritized kalam (speculative theology) over transmitted texts.^[52] Companion athar (reports) further reinforced this, such as attributions to Ibn Abbas describing the Quran as "the uncreated word of Allah, existing eternally with Him," positioning it as inseparable from divine essence rather than a temporal artifact.^[7] These traditions collectively served to anchor the uncreated view in verifiable prophetic and early Muslim testimony, emphasizing causal continuity from Allah's eternal speech to its revelation without intermediary creation.

Critiques of Reliance on Hadith Authentication

The Mu'tazila contended that reliance on hadith authentication for affirming the Quran's uncreatedness carried inherent risks of fabrication and interpretive bias, as early transmission chains were susceptible to forgery, particularly in doctrinal disputes where reports could be tailored to support theological positions.^[53]^[54] For instance, during the mihna period (833–848 CE), counter-hadiths emerged explicitly targeting Mu'tazilite views, such as those deeming belief in the Quran's createdness heretical, illustrating how authentication processes could be influenced by partisan motivations rather than impartial scrutiny.^[53] Mu'tazilite thinkers prioritized rational inquiry ('aql) over transmitted reports (naql) for core doctrines, arguing that isnad evaluation, while systematic, could not guarantee certainty equivalent to logical proofs, especially when hadiths conflicted with evident principles like divine transcendence and unity (tawhid).^[54] Scholars such as Abu 'Ali al-Jubba'i (d. 915 CE) exemplified this by accepting some hadiths with intact chains but rejecting others on the same basis if they violated Quranic evidence or rational coherence, subordinating tradition to independent moral and metaphysical judgment.^[53] Empirical observations, including variant Quranic recitations (qira'at) transmitted through differing chains, further underscored limitations in hadith primacy, as these created linguistic variations suggested the Quran's manifested form was temporal and mutable, challenging unqualified assertions of its eternal, verbatim preservation derived from reports.^[54] Traditionalists responded that the evolving science of hadith criticism—assessing both transmission integrity and content plausibility—mitigated fabrication risks more effectively than reason alone, which they criticized as speculative and vulnerable to human error in divine matters.^[53]

Long-Term Theological Impact

Standardization in Sunni Orthodoxy

Following the suppression of the Mihna in 847 CE by Caliph al-Mutawakkil, the traditionalist doctrine of the Quran's uncreatedness achieved normative status within emerging Sunni institutions, marking the consolidation of orthodoxy against rationalist challenges.^[3] This shift prioritized adherence to prophetic tradition and scriptural literalism, as traditionalists like Ahmad ibn Hanbal had endured persecution to defend the view that the Quran constitutes Allah's eternal speech (kalam nafsi), distinct from its created verbal expressions in human recitation.^[55] In the 10th century, Abu al-Hasan al-Ash'ari (874–936 CE), after renouncing Mu'tazilite influences, formulated a theological framework that integrated kalam (speculative theology) with the uncreated Quran position, advocating affirmation "bila kayf" (without modality or how) to avoid anthropomorphism while rejecting createdness as incompatible with divine eternity.^[56] Ash'arism's rapid institutionalization—through teaching chairs in Baghdad, Nishapur, and later across the Abbasid realm—embedded this stance in Sunni curricula, reconciling rational defense with traditionalist primacy and sidelining Mu'tazilite remnants by the century's close.^[57] The four Sunni madhhabs codified consensus (ijma') on uncreatedness: Hanafis, via early figures like Abu Hanifa (d. 767 CE), affirmed the Quran as divine attribute rather than creature; Malikis emphasized Medinan practice upholding its eternality; Shafi'is integrated it into usul al-fiqh as foundational to revelation's authority; and Hanbalis rigorously enforced it against innovation.^[58] Scholarly fatwas, such as those from al-Tahawi's Aqida (c. 933 CE) and subsequent madhhab treatises, declared createdness bid'ah (innovation) verging on disbelief, with enforcement through judicial rulings and mosque sermons that normalized uncreatedness as the litmus of Sunni fidelity.^[7] This standardization empirically validated traditionalism's resilience, as its dominance in scholarly output—evident in over 90% of surviving 10th–11th century theological texts aligning with uncreatedness—correlated with closer alignment to Quranic self-descriptions of timeless origin (e.g., Surah 85:21–22) over Hellenistic-influenced rationalism, fostering doctrinal unity amid political fragmentation.^[59]

Persistence in Shia and Rationalist Thought

In Twelver Shia theology, the Mu'tazili doctrine of the Quran's createdness endured in a nuanced form, positing that the verbal recitation (qirāʾah or kalām lafzī) is created and temporal, while the underlying meaning (maʿnā or kalām nafsī) reflects God's eternal knowledge.^[29] This distinction, articulated by rationalist-leaning scholars such as Nasir al-Din al-Tusi (d. 1274 CE), who integrated philosophical reasoning with Twelver doctrine, preserved elements of createdness amid pressures from traditionalist critiques.^[60] Al-Tusi's works, including his commentary on theological principles, emphasized rational defenses of divine unity (tawḥīd), viewing the Quran's manifested form as a created intermediary rather than co-eternal with God, thereby avoiding anthropomorphic implications of uncreated speech.^[61] This Shia adaptation represented a dilution from pure Mu'tazili createdness, as early Imami hadith attributed to figures like Jaʿfar al-Sadiq (d. 765 CE) occasionally affirmed the Quran's non-created status, yet rationalist influences allowed persistence in usūl al-fiqh (principles of jurisprudence).^[60] By the 11th-13th centuries, such views marginalized under Ashʿarite dominance in broader Islam but retained factual endurance in Shia intellectual circles, where they supported arguments for God's transcendence over created attributes.^[62] In rationalist traditions beyond Shia orthodoxy, echoes of createdness appeared sporadically among modern Quranists, who reject hadith authentication and prioritize the Quran's self-described temporal revelation (e.g., as "brought down" in surah 97:1).^[63] These 20th-21st century reformers, drawing on Mu'tazili rationalism, occasionally revive full createdness to affirm tawḥīd, arguing the text's finite Arabic instantiation precludes eternity, though such positions remain fringe without institutional backing.^[64] The marginalization of these persistent threads underscores a causal dynamic: rationalist arguments for createdness, reliant on logical inference from divine precedence, yielded to traditional evidences like mutawātir hadith endorsing uncreated speech, rendering dilutions a pragmatic endurance rather than doctrinal triumph.^[65]

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