May one say 'my utterance of the Qur'an is created', or suspend judgement on its createdness?

After the question of the createdness of the Qur'an, two related positions appeared in the third century: that of those who said the Qur'an is God's uncreated speech but "my utterance of the Qur'an is created", and that of those who suspended judgement, saying neither created nor uncreated. Abd Allah ibn Ahmad, in his Kitab al-Sunna, gathers what he heard from his father Ahmad ibn Hanbal on both, and his editor Adil Al Hamdan adds texts from other books of the Sunna in the notes. ^{1 2}

The editor quotes Harb al-Kirmani's definition in his Sunna: the Lafziyya are those who say the Qur'an is God's speech, but our utterances, recitation and reading of it are created; and he quotes from al-Khallal Ahmad's saying that the Jahmiyya divided into three branches: those who say "created", those who doubted, and those who said "our utterances of the Qur'an are created". ¹ The editor states that the first to introduce the doctrine of utterance was Husayn al-Karabisi (d. 248 AH). ¹

Abd Allah relates that he asked his father about a man who says: recitation is created, our utterances of the Qur'an are created, and the Qur'an is God's speech and not created – is he called an innovator? He replied: he is to be shunned; this is the innovator's view and the speech of the Jahmiyya; the Qur'an is not created. ³ A note relates from Abu Ja'far ibn Badina that Ahmad warned him repeatedly against al-Karabisi and said all this comes from the doctrine of Jahm. ³

The editor quotes Harb al-Kirmani's definition: the Waqifa are those who say "the Qur'an is God's speech" but will not say "uncreated". ² Among the reports from Ahmad in the note: that they are "a kind of Jahmiyya who hid behind suspending judgement", and Abu Dawud's report that he was asked whether a man may say "God's speech" and then be silent; he replied: why be silent? Were it not for what people have fallen into, silence would be allowed him; but since they have spoken, why should they not speak? ²

Abd Allah relates that his father, asked about the Waqifa, said: whoever of them disputes and is known for theology is a Jahmi; whoever is not known for theology is to be shunned until he returns; whoever has no knowledge is to ask and learn. Asked once about the Lafziyya and the Waqifa, he said: whoever of them is ignorant, not learned, let him ask and learn; and on another occasion: whoever of them is skilled in theology is a Jahmi. ⁴ The editor quotes Ibn Abi Hatim that one who suspends judgement on the Qur'an out of ignorance is taught and declared an innovator, not an unbeliever, while one who doubts it and suspends judgement in doubt is a Jahmi. ⁴ The book itself opens with Ahmad's saying that whoever says the Qur'an is created is in our view an unbeliever, since the Qur'an is part of God's knowledge. ⁵

The views of the Lafziyya and the Waqifa here come from their hadith-scholar opponents, not from their own books; the position of the Ash'ari and other theologians on the question of utterance, and academic studies of the inquisition and its aftermath, have not yet been added.