Bukhari about the recitation of the Quran

Was Bukhari a lafdhi?

There has been great confusion about Bukhari and his belief regarding the Quran. Because of this outburst and stories that were spread about Bukhari, many scholars of the past, like al-Duhli, Ibn Abi Haatim, and others, used to believe that Bukhari was a lafdhi.

It has been narrated in various books that Bukhari was seen as such, after an incident that occurred where he was asked whether the recitation of the Quran is created.

So what happened exactly? Let us look at how this all started. Bukhari arrived at Naysabur to narrate Ahadith to the people.

وقال أبو سعيد حاتم بن أحمد الكندي : سمعت مسلم بن الحجاج يقول : لما قدم محمد بن إسماعيل نيسابور ما رأيت واليا ولا عالما فعل به أهل نيسابور ما فعلوا به ، استقبلوه مرحلتين وثلاثة .
[سير أعلام النبلاء - الذهبي - ج ١٢ - الصفحة ٤٥٨]

Muslim ibn Al-Hajjaj narrated: When Muhammad ibn Isma'eel (Bukhari) entered Naysabur, I did not see a governor or a scholar treated as the people of Naysabur treated him; they welcomed him with enthusiasm and respect. He was received for two or three days. [Siyar A'laam al-Nubalaa 12/458]

وقال أبو سعيد حاتم بن أحمد الكندي : سمعت مسلم بن الحجاج يقول : فقال محمد بن يحيى في مجلسه : من أراد أن يستقبل محمد بن إسماعيل غدا فليستقبله . فاستقبله محمد بن يحيى وعامة العلماء ، فنزل دار البخاريين ، فقال لنا محمد بن يحيى : لا تسألوه عن شيء من الكلام ، فإنه إن أجاب بخلاف ما نحن فيه ، وقع بيننا وبينه ، ثم شمت بنا كل حروري ، وكل رافضي ، وكل جهمي ، وكل مرجئ بخراسان . قال : فازدحم الناس على محمد بن إسماعيل ، حتى امتلأ السطح والدار ، فلما كان اليوم الثاني أو الثالث ، قام إليه رجل ، فسأله عن اللفظ بالقرآن ، فقال : أفعالنا مخلوقة ، وألفاظنا من أفعالنا . فوقع بينهم اختلاف ، فقال بعض الناس : قال : لفظي بالقرآن مخلوق ، وقال بعضهم : لم يقل ، حتى تواثبوا ، فاجتمع أهل الدار ، وأخرجوهم . [ ص: 459 ]
[سير أعلام النبلاء - الذهبي - ج ١٢ - الصفحة ٤٥٨]

Muslim ibn Al-Hajjaj narrated: Muhammad ibn Yahya (al-Dhuhli) said in his gathering: "Whoever wants to receive Muhammad bin Ismail tomorrow, let him receive him." So Muhammad bin Yahya and most of the scholars received him. Muhammad bin Yahya said to us: "Do not ask him about anything concerning Kalam, for if he answers differently from what we believe, discord will arise between us and him, and then every Haruri, Rafidi, Jahmi, and Murji in Khurasan will rejoice at our discord." The people crowded around Muhammad bin Ismail until the roof and the house were filled. When it was the second or third day, a man stood up and asked him about the recitation of the Quran. He (Bukhari) then said: Our actions are created, and reciting are from our actions. So there arised a disagreement among the people after his (Bukhari) response. Some people said: He said, 'My recitation of the Quran is created' and some of them said: He did not say that. Until they almost started to fight. So some stopped this by ending the gathering and removing its people. [Siyar A'laam al-Nubalaa 12/458]

The people almost fought over the response of Bukhari, and many people understood him differently than what his response really was.

One of the scholars became upset that Bukhari was welcomed by so many with enthusiasm and respect, that he became a bit envious of him. So he instigated the people to ask Bukhari of things to create problems and chaos.

وقال أبو أحمد بن عدي . ذكر لي جماعة من المشايخ أن محمد بن إسماعيل لما ورد نيسابور اجتمع الناس عليه ، حسده بعض من كان في ذلك الوقت من مشايخ نيسابور لما رأوا إقبال الناس إليه ، واجتماعهم عليه ، فقال لأصحاب الحديث : إن محمد بن إسماعيل يقول : اللفظ بالقرآن مخلوق ، فامتحنوه في المجلس . فلما حضر الناس مجلس البخاري ، قام إليه رجل ، فقال : يا أبا عبد الله ، ما تقول في اللفظ بالقرآن ، مخلوق هو أم غير مخلوق ؟ فأعرض عنه البخاري ولم يجبه . فقال الرجل : يا أبا عبد الله ، فأعاد عليه القول ، فأعرض عنه . ثم قال في الثالثة ، فالتفت إليه البخاري ، وقال : [ ص: 454 ] القرآن كلام الله غير مخلوق ، وأفعال العباد مخلوقة والامتحان بدعة . فشغب الرجل ، وشغب الناس ، وتفرقوا عنه . وقعد البخاري في منزله .
[سير أعلام النبلاء - الذهبي - ج ١٢ - الصفحة ٤٥٣]

Abu Ahmed bin Adi narrated: A group of sheikhs mentioned to me that when Muhammad bin Ismail arrived at Naysabur, people gathered around him. One of the sheikhs of Naysabur at that time envied him when they saw people coming to him and gathering around him, so he wanted to attack him by telling the hadith scholars: Muhammad bin Ismail (Bukhari) says: The pronunciation of the Qur’an is created, so test him on that. So when the people attended Al-Bukhari’s gathering, a man stood up to him and said: O Abu Abdullah, what do you say about the pronunciation of the Quran, whether it is created or not created? Al-Bukhari turned away from him and did not answer him. The man repeated this but Bukhari turned away again. Then the man said repeated it for the third time, and Al-Bukhari turned to him and said: The Quran is the Word of Allah, uncreated, and the actions of His servants are created, and imtehan (testing) regarding this matter is an innovation. The man rioted, the people rioted, and they dispersed from him. Al-Bukhari then stayed in his house (for some time). [Siyar A'laam al-Nubalaa 12/453]

So what happened here is that a man asked Bukhari about the Quran, whether its recitation is created or uncreated.

Here is the problem. Bukhari could have not answered it with 'created' or 'uncreated', for both answers would have been wrong to give.

This is because the question has two layers to it.

So let us look at the incident from a different angle. Let's see if you can spot the problem with both situations.

Have you spotted the problem with those two situations?

Let's look at the first one. Bukhari would have been wrong to answer that question with that it is uncreated. Why? Well, if the questioner intended with 'recitation' the deed of reciting, then saying that this deed is uncreated would mean that the actions of humans are uncreated. And this would be an innovation to claim.

This occurred to be a problem with Imam Ahmad as well, when his student incorrectly narrated from him that the recitation of the Quran is uncreated, he became very mad about this. Because implying deeds are uncreated, is an innovation.

أخبرنى محمد بن على الوراق قال: حدثنا صالح قال: تناهى إلى أن أبا طالب يحكى عن أبى أنه يقول: لفظى بالقرآن غير مخلوق فأخبرت أبى بذلك فقال: من أخبرك. قلت: فلان. قال: ابعث إلى أبى طالب فوجهت إليه فجاء وجاء فوران «١» فقال له أبى: أنا قلت لكم لفظى بالقرآن غير مخلوق وغضب وجعل يرعد. فقال قرأت عليك: «قل هو اللّه أحد» فقلت لى: هذا ليس بمخلوق. قال له: لم حكيت عنى أنى قلت لك لفظى بالقرآن غير مخلوق وبلغنى أنك وضعت ذلك فى كتابك وكتبت به إلى قوم فإن كان فى كتابك فامحه أشد المحو واكتب إلى القوم الذين كتبت إليهم أنى لم أقل لك هذا وغضب وأقبل عليه فقال: تحكى عنى ما لم أقل فجعل فوران يعتذر إليه وانصرف من عنده وهو مرعوب. فعاد أبو طالب فذكر أنه حك ذاك من كتابه وأنه كتب إلى القوم يخبرهم أنه وهم على أبى عبد اللّه فى الحكاية «٢». وقصة أبى طالب مع الإمام أحمد هذه مشهورة ومعروفة رواها أيضا أبو بكر المروزي وفوران وحنبل بن إسحاق «٣». ورواها أيضا إبراهيم بن أبان الموصلى «٤». لكن باختصار «٥».
[المسائل والرسائل المروية عن الإمام أحمد بن حنبل في العقيدة - المجلد 1 - الصفحة 246]

Saleh ibn Ahmad narrated: There was an incident where Abu Talib narrated on the authority of my father (Imam Ahmad) that he said that the recitation of the Quran is uncreated. So I told my father that Abu Talib narrated this from him, and he became very mad. He told me to bring Abu Talib to him, and so he came, and Furan also came. Then my father became very angry and told them: Did I tell you that the recitation of the Quran is uncreated?! I read to you {Qul Huwa Allahu Ahad}. Furan then said: You told me (after reciting that verse) that it is uncreated. My father then said: Do not narrate about me that I told you that the recitation of the Quran is uncreated. I heard that you (Abu Talib) put this in your book and wrote to others about it as well. So remove this saying from your book completely, and write back to those you wrote to that you did not narrate this saying from me. My father then said to Furan: You narrated from me something which I did not say. Then Furan apologized to him and left, terrified. Then Abu Talib returned to my father and told him that he removed it from his book and that he corrected it with the people he wrote to. Abu Bakr al-Khallal said: This story of Abu Talib with Imam Ahmad is famous and well-known. It was also narrated by Abu Bakr al-Marwadhi, Furan, and Hanbal ibn Ishaq. It was also narrated by Ibrahim bin Aban Al-Mawsili, but shorter. [Masaail wa al-Rasaail al-Marwiyatu 'an al-Imam Ahmad ibn Hanbal fi al-Aqeedah page 246, of Abu Bakr al-Khallal]

It seems to us that Furan was the one who mistakenly narrated this saying from Imam Ahmad, and that Abu Talib took on this narration and taught it to his people, but then corrected this.

2167- أخبرنا عبد الله بن محمود بن أفلح بغير زربة ، قال : سمعت أبا بكر زنجويه يقول : سمعت أحمد بن حنبل يقول : من قال : لفظه بالقرآن مخلوق ، فهو جهمي ، ومن قال : لفظي بالقرآن غير مخلوق ، فهو مبتدع لا يكلم .
[كتاب السنة للخلال أثر 2167]

Imam Ahmad said: "Whoever says 'My recitation of the Quran is created', he is jahmi. And whoever says 'My recitation of the Quran is uncreated', then he is an innovator, for there is no scholar who said this." [Kitab al-Sunnah athar 2167 of Abu Bakr al-Khallal]

من قال : [ لفظي بالقرآن [ غير ] مخلوق فقد ابتدع وجاء بما لا يعرفه العلماء ، كذلك قال ، وغلظ القول فيه أحمد بن حنبل جدا
[كتاب الشريعة صفحة 535]

Imam Ajurri said: "Whoever says 'My recitation of the Quran is uncreated', then he is an innovator, for there came no scholar who said this. And Imam Ahmad became very angry about those who say this statement." [Al-Shari'ah page 535 of Imam Ajurri]

Okay, so now that we have estabilished that if Bukhari answered the question with 'uncreated', that he would have fallen into innovation. As that would have been implying as well that deeds are uncreated.

What about when he answered the question of that man with that it is created? Well, that would have been implying that the Quran is created, which is kufr. But Bukhari could have also just meant with it that the action of recitation are created, which would be correct. But the masses would have understood from it that he meant with it that the Quran is created, and this would be kufr belief obviously.

So what did Bukhari do to tackle this problem of not being able to answer it with 'uncreated' or 'created'? He masterfully dissected the loaded phrase into its two components, the Quran being the Speech of Allaah, and the human action of recitation.

This was the only right way Bukhari could have answered that question, and he even added to it that imtehan (testing) in the matter of lafdh Quran is an innovation, which he meant with that it is an innovation to delve into this matter.

Bukhari in this way, approached this matter perfectly, and gave an answer that would not have been problematic. But the people present in that gathering, still misunderstood his answer, and lied about what Bukhari actually said.

The Fitnah began

People were spreading all sorts of rumors about what Bukhari really said as a response to that questioner in the gathering.

This eventually reached al-Dhuhli, who was a teacher of Bukhari, and he teached Bukhari many narrations. When al-Dhuhli heard the rumors, he became angry and immediately spoke against Bukhari.

He once spoke about Bukhari in his own gathering, where Muslim ibn Al-Hajjaj (author of Sahih Muslim) was present. Muslim was learning hadith from al-Dhuhli as well, but he decided to not be in such gathering anymore, because Muslim held the same view as Bukhari (that the act of reciting are created, and that the content of the Quran is uncreated). So he decided to leave the gathering of al-Dhuhli, out of rejection of the false claims made about Bukhari.

قال: وسمعت محمد بن يعقوب الحافظ يقول: لما استوطن البخاري نيسابور أكثر مسلم بن الحجاج الاختلاف إليه. فلما وقع بين الذهلي وبين البخاري ما وقع في مسألة اللفظ، ونادى عليه، ومنع الناس عنه، انقطع عنه أكثر الناس غير مسلم. فقال الذهلي يوما: ألا من قال باللفظ فلا يحل له أن يحضر مجلسنا، فأخذ مسلم رداء (1) فوق عمامته، وقام على رؤوس الناس، وبعث إلى الذهلي ما كتب عنه على ظهر جمال (2). وكان مسلم يظهر القول باللفظ ولا يكتمه رواها أحمد بن منصور الشيرازي عن محمد بن يعقوب، فزاد: وتبعه أحمد بن سلمة.
[سير أعلام النبلاء - الذهبي - ج ١٢ - الصفحة ٤٦٠]

Muhammad ibn Ya'qoub narrated: So when this incident occurred between al-Dhuhli and Bukhari, Bukhari was boycotted heavily, and many people distanced from Bukhari, except for a few. One day al-Dhuhli said: "Whoever holds this view of Bukhari, he should not attend my gatherings." So Muslim ibn Al-Hajjaj stood up from the gathering, put on his cloak over his turban and left. Muslim ibn Al-Hajjaj then wrote a letter to al-Dhuhli while he was riding on his camel. And Ahmad ibn Salamah also stood up and left the gathering of al-Dhuhli. Muslim openly held his belief around the subject of the recitation of the Quran, and he did not hide it. [Siyar A'laam al-Nubalaa 12/460]

وقال الحاكم: حدثنا طاهر بن محمد الوراق، سمعت محمد بن شاذل يقول: لما وقع بين محمد بن يحيى والبخاري، دخلت على البخاري، فقلت: يا أبا عبد الله، أيش الحيلة لنا فيما بينك وبين محمد بن يحيى، كل من يختلف إليك يطرد؟ فقال: كم يعتري محمد بن يحيى الحسد في العلم. والعلم رزق الله يعطيه من يشاء. فقلت: هذه المسألة التي تحكى عنك؟ قال: يا بني، هذه مسألة مشؤومة، رأيت أحمد بن حنبل، وما ناله في هذه المسألة، وجعلت على نفسي أن لا أتكلم فيها.
[سير أعلام النبلاء - الذهبي - ج ١٢ - الصفحة ٤٥٧]

Muhammad ibn Shaadhil narrated: When the conflict between Muhammad ibn Yahya and Al-Bukhari occurred, I entered upon Al-Bukhari and said: O Abu Abdullah, what is the matter regarding the disagreement between you and Muhammad ibn Yahya, whoever disagrees with him, he is to be expelled? He (Bukhari) said: "How much envy Muhammad ibn Yahya harbors in knowledge. Knowledge is a provision from Allah, He gives it to whom He wills." So I said: Is it really like that what they say about you? He said: O my son, this is an evil matter, I have seen Ahmad ibn Hanbal, and what he endured in this matter, and I initially decided to not speak about it. [Siyar A'laam al-Nubalaa 12/457]

قال أحمد بن منصور الشيرازي: سمعت محمد بن يعقوب الأخرم، سمعت أصحابنا يقولون: لما قام مسلم وأحمد بن سلمة من مجلس الذهلي، قال الذهلي: لا يساكنني هذا الرجل في البلد. فخشي البخاري وسافر (4).
[سير أعلام النبلاء - الذهبي - ج ١٢ - الصفحة ٤٦٠]

Muhammad ibn Ya'qoub al-Akhram narrated: When Muslim ibn Al-Hajjaj and Ahmad ibn Salamah stood up from the gathering of al-Dhuhli, al-Dhuhli added: This man (Bukhari) will not live among us, (this news reached Bukhari) so Bukhari became afraid and emigrated. [Siyar A'laam al-Nubalaa 12/460]

وقال سمعت محمد بن صالح بن هانئ: سمعت أحمد بن سلمة يقول: دخلت على البخاري، فقلت: يا أبا عبد الله، هذا رجل مقبول بخراسان خصوصا في هذه المدينة، وقد لج في هذا الحديث حتى لا يقدر أحد منا أن يكلمه فيه، فما ترى؟ فقبض على لحيته، ثم قال: * (وأفوض أمري إلى الله إن الله بصير بالعباد) * [غافر: 44]. اللهم إنك تعلم أني لم أرد المقام بنيسابور أشرا ولا بطرا، ولا طلبا للرئاسة، وإنما أبت علي نفسي في الرجوع إلى وطني لغلبة المخالفين، وقد قصدني هذا الرجل حسدا لما آتاني الله لا غير. ثم قال لي: يا أحمد، إني خارج غدا لتتخلصوا (2) من حديثه لأجلي (3). قال: فأخبرت جماعة أصحابنا، فوالله ما شيعه غيري. كنت معه حين خرج من البلد، وأقام على باب البلد ثلاثة أيام لاصلاح أمره.
[سير أعلام النبلاء - الذهبي - ج ١٢ - الصفحة ٤٥٩]

Ahmad ibn Salamah narrated: I entered upon Al-Bukhari, and I said: O Abu Abdullah, this man (al-Dhuhli) is accepted in Khurasan, especially in this city (Naysabur), and he has delved so deeply into this matter (that occurred between you and him) that none of us can engage with him, what do you think? He then grabbed his own beard and said: "And I entrust my affair to Allah. Indeed, Allah is Seeing of [His] servants." [Quran 40:44]. O Allah, You know that I did not intend to come to Naysabur with evil intentions, nor with seeking leadership. Rather, I have returned to my homeland because of the prevalence of dissenters, and this man has targeted me out of envy for what Allah has granted me, nothing else. Then he said to me: "O Ahmad, I will leave tomorrow, so I will leave the task with you to resolve the issue that occurred between me and him." I informed a group of our companions, and I swear by Allah, no one but me tried to resolve this matter between Bukhari and al-Dhuhli. I was with him when he left the city, and he stayed at the city gate for three days to settle his affairs. [Siyar A'laam al-Nubalaa 12/459]

Bukhari is saying here that what occurred between him and al-Dhuhli is because of the envy al-Dhuhli garnered for how Bukhari was respected and followed in Naysabur. We say that this may have been the case, because al-Dhuhli did not put any effort into understanding the statement of Bukhari, which resulted in him slandering Bukhari with false accusations.

Ibn Abi Haatim rejecting Bukhari

1086 - محمد بن إسماعيل البخاري أبو عبد الله قدم عليهم الري سنة مائتين وخمسين روى عن عبدان المروزي وأبى همام الصلت بن محمد والفريابي وابن أبي أويس سمع منه أبى وأبو زرعة ثم تركا حديثه عندما كتب إليهما محمد ابن يحيى النيسابوري انه أظهر عندهم ان لفظه بالقرآن مخلوق.
[الجرح والتعديل - الرازي - ج ٧ - الصفحة ١٩١]

Ibn Abi Haatim said: "Muhammad bin Ismail al-Bukhari, known as Abu Abdullah, arrived in Ray in the year 252 Hijri. He narrated from Abdan al-Marwazi, Abu Hamam al-Salat bin Muhammad, al-Firyabi, and Ibn Abi Uways. My father (Abi Haatim) and Abu Zur'ah also heard from him. Then they abandoned his narrations when Muhammad bin Yahya al-Naysaburi (al-Dhuhli) wrote to them about what they believed about him, what he (Bukhari) believed about the createdness of the recitation of the Quran." [Al-Jarh wal Ta'deel 7/191]

We say, this is a very sad moment in the time of Ahl Hadith, that great scholars such as Ibn Abi Haatim, Abu Haatim, and Abu Zur'ah al-Raazi rejected Bukhari for what occurred between him and al-Dhuhli.

Bukhari set out to Marw, where he was initially being accepted, but he could not settle there, as that would have caused problems.

وقال أحمد بن منصور الشيرازي: سمعت القاسم بن القاسم يقول: سمعت إبراهيم وراق أحمد بن سيار يقول لما قدم البخاري مرو استقبله أحمد بن سيار فيمن استقبله، فقال له أحمد: يا أبا عبد الله، نحن لا نخالفك فيما تقول، ولكن العامة لا تحمل ذا منك. فقال البخاري: إني أخشى النار، أسأل عن شئ أعلمه حقا أن أقول غيره. فانصرف عنه أحمد بن سيار.
[سير أعلام النبلاء - الذهبي - ج ١٢ - الصفحة ٤٦٢]

Al-Qasim ibn Al-Qasim narrated: "When al-Bukhari arrived in Marw, Ahmad ibn Siyar was among those who received him. So Ahmad told him, 'O Abu Abdullah, we do not oppose what you say, but the general public reject this from you. Bukhari then said, 'I fear the fire (of Hell), that I should tell the truth if I know something, and that I will not conceal it.' Ahmad ibn Siyar then left." [Siyar A'laam al-Nubalaa 12/462]

Ahmad ibn Siyar is a trustworthy narrator of Hadith, and he heard from many great scholars like Ishaq ibn Rahawayh, 'Abdan ibn 'Uthman, 'Affan ibn Muslim etc. He is mentioned in Sahih al-Bukhari, by Al-Nasai and others.

So Bukhari then traveled further to Bukhara. Where he stayed for some time, and taught great knowledge.

611 - وأخبرنا أحمد بن محمد بن حفص قال : ثنا محمد بن أحمد بن سلمة قال : ثنا أبو صالح خلف بن محمد بن إسماعيل قال : سمعت أبا عمرو أحمد بن نصر بن إبراهيم النيسابوري المعروف بالخفاف ببخارى يقول : كنا يوما عند أبي إسحاق القرشي ومعنا محمد بن نصر المروزي ، فجرى ذكر محمد بن إسماعيل ، فقال محمد بن نصر : سمعته يقول : من زعم أني قلت : لفظي بالقرآن مخلوق ، فهو كذاب ، فإنى لم أقله . فقلت له : يا أبا عبد الله فقد خاض الناس في هذا وأكثروا فيه . فقال : ليس إلا ما أقول وأحكي لك عنه . قال أبو عمرو الخفاف : فأتيت محمد بن إسماعيل فناظرته في شيء من الحديث حتى طابت نفسه فقلت له : يا أبا عبد الله هاهنا رجل يحكي عنك أنك قلت هذه المقالة . قال لي : يا أبا عمرو احفظ ما أقول : من زعم من أهل نيسابور وقومس والري وهمذان وحلوان وبغداد والكوفة والمدينة ومكة والبصرة أني قلت : لفظي بالقرآن مخلوق ، فهو كذاب ، فإنى لم أقل هذه [ ص: 397 ] المقالة ، إلا أني قلت : أفعال العباد مخلوقة .
[شرح أصول اعتقاد أهل السنة والجماعة اللالكائي ص: 397]

Abu Amr Ahmad bin Nasr bin Ibrahim al-Naysaburi, known as Al-Khaffaf in Bukhara, narrated: One day we were with Abu Ishaq al-Qurashi, and with us was Muhammad ibn Nasr Al-Marwazi, then Muhammad bin Ismail (Bukhari) was mentioned, and Muhammad bin Nasr said: "I heard him (Bukhari) say: Whoever claims that I said: My pronunciation of the Qur’an is created, is a liar, for I did not say it. So I (Ibn Nasr al-Marwazi) said to Abu Abdullah (Bukhari), the people have involved in this and debated it extensively. So he told me: 'Nothing else have I said about this except what I just told you.'" Abu 'Amr Al-Khaffaf (son of Muhammad ibn Nasr al-Marwazi) further said: So I went to Muhammad bin Ismail (Bukhari) and inquired of him about some of the hadith until he felt comfortable, so I said to him: O Abu Abdullah, here is a man who narrated this about you. He said to me: O Abu 'Amr, remember what I say: Whoever among the people of Naysabur, Qumus, Al-Ray, Hamadhan, Halwan, Baghdad, Kufa, Medina, Mecca, and Basra claims that I said: My pronunciation of the Qur’an is created, is a liar, for I did not say this statement, except that I said: The actions of Servants are created. [Sharh Usul al-I'tiqad page 397 of Lalikaee]

قال أبو عبد الله بن محمد إسماعيل: سمعت عبد الله بن سعيد يقول: سمعت يحيى بن سعيد يقول: ما زلت أسمع من أصحابنا يقولون: إن أفعال العباد مخلوقة. قال أبو عبد الله: حركاتهم وأصواتهم واكتسابهم وكتابتهم مخلوقة، فأما القرآن المتلو المبين المثبت في المصاحف المسطور المكتوب الموعى في القلوب فهو كلام الله ليس بخلق
[خلق أفعال العباد - البخاري - الصفحة ٢٦]

Bukhari said: "It is narrated from me from Abdullah ibn Sa'eed that Yahya ibn Sa'eed said: Our companions used to say that the actions are created." Bukhari further said: "Their movements, sounds, and writing are created. As for the Quran, recorded in many copies of Masaahif, which many memorize from it, and written, this is the Word of Allah, not created. [Khalq al-Af'aal al-'Ibaad page 26]

What Bukhari says here is that the content of the Quran is recorded in many Masaahif (copies), memorized by many people, and that it is uncreated. This is evidence that he views whatever is in the mushaf to be the Quran, opposed to what Lafdhiyyah believe.

He also says that the action of reciting, writing and sounds, are created actions, and no one would dispute this.

Bukhari was then expelled from Bukhara for not satisfying the wants of its leader.

وقال الحاكم : سمعت محمد بن العباس الضبي يقول : سمعت أبا [ ص: 465 ] بكر بن أبي عمرو الحافظ البخاري يقول : كان سبب منافرة أبي عبد الله أن خالد بن أحمد الذهلي الأمير خليفة الطاهرية ببخارى سأل أن يحضر منزله ، فيقرأ " الجامع " و " التاريخ " على أولاده ، فامتنع عن الحضور عنده ، فراسله بأن يعقد مجلسا لأولاده ، لا يحضره غيرهم ، فامتنع ، وقال : لا أخص أحدا . فاستعان الأمير بحريث بن أبي الورقاء وغيره ، حتى تكلموا في مذهبه ، ونفاه عن البلد ، فدعا عليهم ، فلم يأت إلا شهر حتى ورد أمر الطاهرية ، بأن ينادى على خالد في البلد ، فنودي عليه على أتان . وأما حريث ، فإنه ابتلي بأهله ، فرأى فيها ما يجل عن الوصف . وأما فلان ، فابتلي بأولاده ، وأراه الله فيهم البلايا .
[سير أعلام النبلاء - الذهبي - ج ١٢ - الصفحة ٤٦٥]

Abu Bakr ibn Abi Amr al-Hafiz al-Bukhari narrated: "The reason for the discord with Abu Abdullah was that Khalid ibn Ahmad al-Dhuhli, the governor of Bukhara under the Tahirid dynasty, requested to attend his residence to read 'Al-Jami' and 'Al-Tarikh' to his children. Abu Abdullah refused to attend, so Khalid sent him a message to hold a gathering for his children, which no one else would attend. Abu Abdullah still refused and said, 'I will not make an exception for anyone.' The governor then sought assistance from Harith ibn Abi al-Warqa' and others until they spoke ill of Abu Abdullah's ideology and banished him from the city. Abu Abdullah cursed them. And within a month, the command of the Tahirids came to summon Khalid in the city. As for Harith, he was afflicted with his family, witnessing things that defy description. As for the other person, he was tested with his children, and Allah showed him various trials through them.'" [Siyar A'laam al-Nubalaa 12/465]

وقال الحاكم : حدثنا خلف بن محمد ، حدثنا سهل بن شاذويه قال : كان محمد بن إسماعيل يسكن سكة الدهقان ، وكان جماعة يختلفون إليه ، يظهرون شعار أهل الحديث من إفراد الإقامة ، ورفع الأيدي في الصلاة وغير ذلك . فقال حريث بن أبي الورقاء وغيره : هذا رجل مشغب ، وهو يفسد علينا هذه المدينة ، وقد أخرجه محمد بن يحيى من نيسابور ، وهو إمام أهل الحديث ، فاحتجوا عليه بابن يحيى ، واستعانوا عليه بالسلطان في نفيه من البلد ، فأخرج . وكان محمد بن إسماعيل ورعا ، يتجنب السلطان ولا يدخل عليهم .
[سير أعلام النبلاء - الذهبي - ج ١٢ - الصفحة ٤٦٥]

Sahl ibn Shadawayh narrated: Muhammad ibn Isma'il used to reside on the pathway of Al-Dahqan. A group of people would resort to him, displaying the characteristics of Ahl al-Hadith, such as raising their hands in prayer and other practices. Then Harith ibn Abi al-Warqa' and others said: "This man is a troublemaker, causing corruption in our city. Muhammad ibn Yahya (al-Dhuhli) had expelled him from Naysabur, although he was a leader among the Ahl al-Hadith." They complained about him to Ibn Yahya (al-Dhuhli), and they sought assistance from the ruler to expel him from the city, so he was expelled. Muhammad ibn Isma'il was a pious man, avoiding the ruler and not visiting them." [Siyar A'laam al-Nubalaa 12/465]

When Bukhari was expelled from Bukhara, he left, and emigrated to a place called Khartank, a village near Samarqand, in which he passed away.

قال ابن عدي: سمعت عبد القدوس بن عبد الجبار السمرقندي - يقول: جاء محمد بن إسماعيل إلى خرتنك - " قرية " على فرسخين من سمرقند - وكان له بها أقرباء، فنزل عندهم، فسمعته ليلة يدعو، وقد فرغ من صلاة الليل: اللهم إنه قد ضاقت علي الأرض بما رحبت، فاقبضني إليك، فما تم الشهر حتى مات. وقبره بخرتنك
[سير أعلام النبلاء - الذهبي - ج ١٢ - الصفحة ٤٦٦]

Ibn 'Adi said, I heard Abd al-Qudus ibn Abd al-Jabbar al-Samarqandi saying: "Muhammad ibn Ismail (Bukhari) came to Khartank, a village two farsakhs (approximately 12km, 7.5 miles) away from Samarqand, and he had relatives there. He stayed with them, and I heard him one night supplicating after he had finished praying at night: 'O Allah, the earth has become constricted for me despite its vastness, so take me to You.' He passed away before the end of the month. His grave is in Khartank." [Siyar A'laam al-Nubalaa 12/466]

610 - أخبرنا أحمد بن محمد بن حفص قال : ثنا محمد بن أحمد بن سلمة قال : ثنا أبو نصر أحمد بن سهل بن حمدويه قال : ثنا أبو العباس الفضل بن بسام قال : سمعت إبراهيم بن محمد يقول : أنا توليت دفن محمد بن إسماعيل البخاري لما مات بخرتنك ، فأردت حمله إلى سمرقند أن أدفنه بها ، فلم يتركني صاحب لنا من أهل شكخشكت فدفناه بها ، فلما أن فرغنا ورجعت إلى المنزل الذي كنت فيه قال لي صاحب القصر : سألته أمس فقلت : يا أبا عبد الله ما تقول في القرآن ؟ فقال : القرآن كلام الله غير مخلوق . فقلت له : إن الناس يزعمون أنك تقول ليس في المصحف قرآن ولا في صدور الناس . فقال : أستغفر الله أن تشهد علي بما لم تسمعه مني ، إني أقول كما قال الله : والطور وكتاب مسطور . أقول : في المصاحف قرآن ، وفي صدور الرجال قرآن ، فمن قال غير ذلك هذا يستتاب ، فإن تاب وإلا سبيله سبيل الكفر .
[شرح أصول اعتقاد أهل السنة والجماعة اللالكائي ص: 396]

Ibrahim bin Muhammad narrated: I took charge of burying Muhammad bin Ismail al-Bukhari when he died in Khartank, so I wanted to take him to Samarkand to bury him there, but a friend of ours from the people of Shakkhashkat did not leave me, so we buried him there instead (in Khartank). When we finished and I returned to the house where I was, the owner of the place said to me: I asked him (Bukhari) yesterday and said: O Abu Abdullah, what do you say about the Quran? He said: The Quran is the word of Allah, uncreated. So I said to him: People claim that you are saying that what is in the mushaf is not Quran, nor what is memorized from it in the hearts of men. He (Bukhari) said: I ask God’s forgiveness for you to testify against me what you did not hear from me. I say as Allah said: {By the Mount Tur, and a written Book}. I say: What is in the Masaahif is the Quran, and what is memorized from it in the hearts of men is the Quran. So whoever says other than that should be asked to repent, and if he repents, he should be left alone, otherwise he would be upon disbelief. [Sharh Usul al-I'tiqaad page 396 of Lalikaee]

Imam Ahmad on who is a lafdhi

١٧٥٣ - ثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، أَنَّ أَحْمَدَ بْنَ مُحَمَّدِ بْنِ حَنْبَلٍ، قَالَ لَهُ» اللَّفْظِيَّةُ إِنَّمَا يَدُورُونَ عَلَى كَلَامِ جَهْمٍ، يَزْعُمُونَ أَنَّ جِبْرِيلَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّمَا جَاءَ بِشَيْءٍ مَخْلُوقٍ، يَعْنِي: لِأَنَّ مَخْلُوقٌ جَاءَ بِهِ إِلَى مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ".
[ص363 - كتاب مسائل الإمام أحمد رواية أبي داود السجستاني]

Imam Ahmad said: "The Lafdhiyyah revolve around the saying of Jahm ibn Safwan, intending to say that Jibreel descended with something created. Meaning something created was given to Muhammad (ﷺ)." [Masail Abu Dawud page 363]

١٧٥٤ - ثَنَا أَحْمَدُ بْنُ إِبْرَاهِيمَ، قَالَ: سَأَلْتُ أَحْمَدَ بْنَ حَنْبَلٍ، قُلْتُ: " هَؤُلَاءِ الَّذِينَ يَقُولُونَ: إِنَّ أَلْفَاظَنَا بِالْقُرْآنِ مَخْلُوقٌ؟ فَقَالَ: هَذَا شَرٌّ مِنْ قَوْلِ الْجَهْمِيَّةِ، مَنْ زَعَمَ هَذَا، فَقَدْ زَعَمَ أَنَّ جِبْرِيلَ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ جَاءَ بِمَخْلُوقٍ وَأَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَكَلَّمَ بِمَخْلُوقٍ «.
[ص363 - كتاب مسائل الإمام أحمد رواية أبي داود السجستاني]

Imam Ahmad said: "Whoever says his recitation of the Quran is created, has claimed that Jibreel came with something created, and that Muhammad (ﷺ) spoke with something created." [Masail Abu Dawud page 363]

Bukhari opposes the belief of the Lafdhiyyah by his saying that what is in the mushaf is the Quran, and what is recited and memorized from the mushaf is the Quran, uncreated, as it is the Word of Allah.

The Lafdhiyyah say that whatever is in the mushaf is not the Quran, and that the Quran is with Allah and that Allah does not speak with letters or sound. This is the Kufr in which they fell into, and Bukhari does not hold their belief.

And even if Bukhari made a blunder by saying that the recitation of the Quran is created (which he did not say), then he would not become kafir if he believed that what is recited from the Mushaf, is the Quran, and that it is uncreated.

٥٩٠ - سَمِعْتُ أَبَا عَمْرٍو مُحَمَّدَ بْنَ عَبْدِ اللَّهِ الْبِسْطَامِيَّ، يَقُولُ: سَمِعْتُ أَحْمَدَ بْنَ إِبْرَاهِيمَ الْإِسْمَاعِيلِيُّ، يَقُولُ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ مُحَمَّدِ بْنِ نَاجِيَةَ، يَقُولُ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ أَحْمَدَ بْنِ حَنْبَلٍ، يَقُولُ: سَمِعْتُ أَبِي يَقُولُ: مَنْ قَالَ لَفْظِي بِالْقُرْآنِ مَخْلُوقٌ يُرِيدُ بِهِ الْقُرْآنَ، فَهُوَ كَافِرٌ.
[ص20 - كتاب الأسماء والصفات البيهقي]

Imam Ahmad said: "Whoever says his recitation of the Quran is created, intending with it the Quran, then he is a kafir." [Al-Asmaa wa Sifaat page 20]

الحاكم: حدثنا الأصم، سمعت محمد بن إسحاق الصغاني، سمعت فوران صاحب أحمد، يقول: سألني الأثرم وأبو عبد الله المعيطي أن أطلب من أبي عبد الله خلوة، فأسأله فيها عن أصحابنا الذين يفرقون بين اللفظ والمحكي. فسألته، فقال: القرآن كيف تصرف في أقواله وأفعاله، فغير مخلوق. فأما أفعالنا فمخلوقة. قلت: فاللفظية تعدهم يا أبا عبد الله في جملة الجهمية؟ فقال: لا. الجهمية الذين قالوا: القرآن مخلوق.
[سير أعلام النبلاء - الذهبي - ج ١١ - الصفحة ٢٩١]

Furan, a companion of Imam Ahmad, narrated: "Al-Athram and Abu Abdullah Al-Mu’iti asked me to ask Abu Abdullah for a private session for knowledge, so I could ask him about our companions who differentiate between reciting (action) and what is recited (its content). So I asked him, and he (Imam Ahmad) said: The Quran (its content) is not created. As for our actions, they are created. I said: Do you count the Lafdhiyyah same as the Jahmiyyah? He said: No. The Jahmiyyah say: The Quran is created." [Siyar A'laam al-Nubalaa 11/291]

Here Imam Ahmad also says that the act of reciting is created, and that which is recited is uncreated. This is exactly what Bukhari believed also.

The Lafdhiyyah started an innovation, causing doubts to the people by saying 'My recitation of the Quran is created', intending in a subtle way that which is recited from the Mushaf is created. And they caused even more doubt by saying whoever claims the Quran is created is kafir.

This is the reason Imam Ahmad said Lafdhiyyah are not same as Jahmiyyah, because the Lafdhiyyah try to conceal through subtleness, whereas Jahmiyyah directly said the Quran is created. So for this reason, Lafdhiyyah are even worse than Jahmiyyah.

The Lafdhiyyah wanted the people to believe that what is in the mushaf is not the real Quran, and that it is just a hikayah (quotation) of it. And that what is sent to the Prophet (ﷺ) is merely a created thing, not the speech of Allah.

They held this belief cause they rejected that Allah speaks in letters and sound. So that is why they did not believe what was sent down is the actual speech of Allah, cause they believe Allah does not really speak. And that belief is also kufr, which is also why Asha'irah are kuffar since they deny Allah's speech as well.