Why Did Imam Ahmad Ibn Hanbal Oppose Ibn Kullab and His Followers?

Answered by Shaykh Irshaad Sedick

Question

I have read that Imam Ahmad ibn Hanbal opposed ‘Abd Allah ibn Sa‘id ibn Kullab and those associated with him, and that this opposition shows Ibn Kullab was not upon the way of the Salaf. Is this historically accurate, and how should this disagreement be understood by later scholars?

Answer

In the Name of Allah, the Most Merciful and Compassionate.

It is historically accurate that Imam Ahmad ibn Hanbal (Allah have mercy on him) opposed Ibn Kullab and others associated with the lafz (one’s expression of the Quran’s words) controversy. However, understanding why this opposition occurred and how later scholars assessed it is essential to avoid serious historical and theological misrepresentation.

The Nature of Imam Ahmad’s Opposition

The following translated extract from Ahl al-Sunna al-Asha‘ira (2005) by Shaykh Hamad al-Sinan and Shaykh Fawzi al-Anjari, addresses the issue quite thoroughly:

The Quran is considered the Speech of Allah and is uncreated, but its wording is created.

If this was the view held by those Imams, why was ‘Abd Allah ibn Sa‘id ibn Kullab accused of going against the path of the Salaf?

Ibn ‘Abd al-Barr explains this further in his biography of Imam Karabisi:

“There existed between him, meaning Karabisi, and Ahmad ibn Hanbal a bond of friendship and intimacy. Then, when he opposed him regarding the Quran, that friendship turned into enmity, and each of them began to speak against the other.”

Both men criticized each other because Ahmad said: whoever claims the Quran is created is a Jahmi (of the jahmiyya sect); whoever says the Quran is the Speech of Allah but does not say it is created or uncreated is a Waqifi (abstaining from taking a side); and whoever says, “My utterance of the Quran is created,” is an innovator.

Karabisi, ‘Abd Allah ibn Kullab, Abu Thawr, Dawud ibn ‘Ali, and their followers believed that the Quran Allah speaks is one of His attributes, so it cannot be described as created. However, our recitation and speech of the Quran are our own actions and are created. This is simply a narration that conveys the Speech of Allah.

The Hanbalis (followers of Ahmad ibn Hanbal) boycotted Karabisi, called him an innovator, and criticized him and anyone who agreed with him on this issue.” [Ibn ‘Abd al-Barr, al-Intiqa’]

This explains why ‘Abd Allah ibn Kullab was criticized and described as not following the Sunna and the Salaf. These Imams engaged in theological debate to respond to their opponents and point out their errors. Ahmad preferred not to use this method, known as ‘ilm al-kalam, and chose to follow the approach of the Salaf unless there was a real need for innovation.

Taj al-Din al-Subki (Allah have mercy on him) said, “From what Ahmad said is his statement: ‘The correct position is to refrain from engaging in theological discourse in this matter altogether, so long as no pressing need calls for it.’” [Subki, al-Tabaqat al-Kubra]

In any case, the statement that led to ‘Abd Allah ibn Kullab being called an innovator does not mean he should be described as one or as someone who left the path of the Salaf, especially since many leading Islamic scholars also held the view about “the utterance of the Quran”.

Scholars Sharing the Same View

Ibn ‘Abd al-Barr was among those who held this view. Imam Bukhari, Imam Muslim, Harith al-Muhasibi, Muhammad ibn Nasr al-Marwazi, and others also agreed. The conflict between Imam al-Bukhari and his teacher Imam Dhuhali happened because of this issue, which is the issue of lafz (utterance of the Quran).

Imam al-Bukhari wrote his book Khalq Af‘al al-‘Ibad to explain his position on this issue and to respond to those who disagreed with him.

Taj al-Din al-Subki (Allah have mercy on him) said: “The truth regarding the issue of lafz, referring to Bukhari, is that no rational person from among created beings doubts that one’s utterance is from one’s contingent acts, which are created by Allah (Most High). Imam Ahmad (Allah be pleased with him) only disliked it because of the spread of the expression itself.” [Ibid.]

Imam Muslim seems to have openly supported the view about lafz and did not hide his opinion. [See: Dhahabi, Siyar A‘lam al-Nubala 12:453 and following, and 12:572]

Hafiz Ibn Kathir (Allah have mercy on him) said in his biography of Karabisi:

“Imam Ahmad ibn Hanbal spoke against him because of the issue of lafz, and he himself also spoke against Ahmad. As a result, people avoided taking knowledge from him because of this.” Ibn Kathir said, “The statement I saw attributed to him is that he said: ‘The Speech of Allah is uncreated from every perspective, except that one’s utterance of the Quran is created. Whoever does not say this, meaning, whoever believes that his utterance of the Quran is uncreated, is a disbeliever.’ This is what has been transmitted from Bukhari, Dawud ibn ‘Ali al-Zahiri, and others. Imam Ahmad was severe in this matter.”

This chapter is better understood as part of the discussion about affirming the createdness of the Qur’an. [Ibn Kathir, Tabaqat al-Fuqaha’ al-Shafi‘iyyin] [Sinan and Anjari, Ahl al-Sunna al-Asha‘ira]

And Allah knows best.
[Shaykh] Irshaad Sedick
Checked and Approved by Shaykh Faraz Rabbani

Shaykh Irshaad Sedick was raised in South Africa in a traditional Muslim family. He graduated from Dar al-Ulum al-Arabiyyah al-Islamiyyah in Strand, Western Cape, under the guidance of the late world-renowned scholar Shaykh Taha Karaan (Allah have mercy on him), where he taught.

Shaykh Irshaad received Ijaza from many luminaries of the Islamic world, including Shaykh Taha Karaan, Shaykh Muhammad Awama, Shaykh Muhammad Hasan Hitu, and Mawlana Abdul Hafeez Makki, among others.

He is the author of the text “The Musnad of Ahmad ibn Hanbal: A Hujjah or not?” He has been the Director of the Discover Islam Centre, and for six years, he has been the Khatib of Masjid Ar-Rashideen, Mowbray, Cape Town.

Shaykh Irshaad has fifteen years of teaching experience at some of the leading Islamic institutes in Cape Town. He is currently building an Islamic podcast, education, and media platform called ‘Isnad Academy’ and has completed his Master’s degree in the study of Islam at the University of Johannesburg. He has a keen interest in healthy Prophetic living and fitness.