The Meaning of the Poet's Statement: "Or He Said That His Speech, Exalted is He...": A Refutation of the Asha'irah Regarding the Speech of Allah

The Shaykh : The second opinion, which contradicts reason, transmitted texts, and innate dispositions, is that of the Jahmiyyah, who seek to deny the position of the Qadariyyah and the second group, namely the Asha'irah.
"Or He said that His Speech, Exalted is He, *** is an ancient meaning that subsists in the Most Merciful"
These Asha'irah say: The Speech of Allah is an ancient meaning that subsists in Him, just as life and knowledge subsist in Him. Are life and knowledge ancient and not created? Yes? They are ancient; Allah has always been Alive and Knowing. They say: Speech is a meaning, an ancient meaning, not letters. Allah did not speak with letters at all, nor did He speak with audible speech at all. His Speech is the ancient meaning that subsists in itself. Be careful, my brothers, so that you know that this is a misguided, erroneous doctrine. The Speech of Allah is the ancient meaning that subsists in itself. As for it being what is heard by the ears, no. As for it being consecutive letters, no. It is the meaning that subsists in itself.
The reality of the matter is that they interpreted speech as knowledge. This is the reality of their doctrine, because if speech is the meaning that subsists in itself, that means the meaning by which Allah knows that He will speak on such-and-such a day. That is knowledge in reality. That is knowledge. Therefore, whoever invalidates what the Asha'irah say about the Speech of Allah is correct, because this is not speech; it is knowledge. Now, look:
"Whoever says that His speech (Glorified and Exalted is He) *** is an ancient attribute"
No, no.
"Or He said that His Speech, Exalted is He, *** is an ancient meaning that subsists in the Most Merciful
It is not his, neither the whole nor a part *** "
What do you say? I read the whole of Surat al-Fatihah, or I read part of Surat al-Fatihah, considering it to be the Speech of Allah? This is impossible. The Speech of Allah does not become partial. It has no whole and no part. Why? Because it is a meaning that subsists in itself. This is the reason it is not divided, meaning it has no whole and no part, because it is a meaning that subsists in itself. It is an attribute. He is a Speaker, but without speech that is divided, becomes partial, or is heard.
"Nor *** is it truly Arabic, nor Hebrew"
Also, it is not Arabic, which is what was revealed to Muhammad (peace and blessings be upon him), nor Hebrew, which is the Torah. They say: We do not say the Speech of Allah is Arabic, nor do we say the Speech of Allah is Hebrew. Because the description of being Arabic or Hebrew applies only to what is heard. And the Speech of Allah? It is not heard. It is a meaning that subsists in itself and is not heard. So we do not say the Speech of Allah is Arabic, nor do we say it is Hebrew, nor Syriac. We do not say this, because this description applies only to what? To what is heard. And the Speech of Allah is not heard; it is a meaning that subsists in itself.
"And the command is the same as the prohibition"
"Establish prayer" and "Do not approach unlawful sexual intercourse" are one and the same thing. The command is the same as the prohibition. Glory be to Allah! If Allah says: or , they are one and the same thing. If you read the Qur'an and the Torah, they are one and the same thing, because it is not described as Arabic or Hebrew, since it is one and the same thing, nor as a command or a prohibition.
"The command is the same as the prohibition, and its question *** is the same as its statement" or "its report"; both phrasings are permissible. "Without distinction". These are four things: the command, the prohibition, the question, and the fourth is the statement. In their view, they are all one and the same thing. They are all one and the same thing. Yes. The first clause is a command, and the second is a statement. They are one and the same thing. This is a question. It is like His saying: which is a statement. The statement and the inquiry, which is the question, are one and the same thing. The command and the prohibition are one and the same thing. And all four are one and the same thing. This is with regard to the Speech of Allah. With regard to the Speech of Allah, they are one and the same thing. Why? Because they say: Speech is an attribute or a meaning that subsists in itself. A meaning. A meaning is not divided and does not vary. Just as the life of Allah, does it become partial or divided? No. Does it vary? No. His speech is likewise. It is only a meaning. One says He is a Speaker, but in reality there is no speech. One says He is a Speaker, but the reality of the matter is that there is no speech. For this reason, the Jahmiyyah were better than them in one respect, because they say: The Speech of Allah is letters and sounds connected to His will, and the Qur'an that we read is the Speech of Allah. These people say: No, the Speech of Allah is not connected to His will, nor is it letters, nor is it heard, and what we read is not the Speech of Allah, but rather an expression of the Speech of Allah. As for the Speech of Allah, it is the meaning that subsists in itself. Did you understand, everyone? Good.