And as for the necessary implication of the statement of anyone other than the statement of Allah and His Messenger, it has three cases: the first

The Shaykh :"The necessary implication of the statement of anyone other than the statement of Allah the Exalted and His Messenger has three cases" And not three cases? The first, because "case" is masculine in form but feminine in meaning. "So it has three cases
The first is: that it is mentioned — meaning the necessary implication — to the speaker and he commits to it. So this becomes a necessary implication of the statement as long as it is mentioned to him and he says, "Yes, I am committed to this." Then it becomes a necessary implication by what means? By the means of the speaker's acknowledgment. He acknowledged that this is a necessary implication of his statement and that he is committed to it. Clear? Good.
The author says: "For example, one who denies the attributes of action to one who affirms them might say: It is necessary from your affirmation of the attributes of action for Allah (Mighty and Majestic) that some of the actions of Allah be created" Look, the compulsion: we say we do not affirm the attributes of action, and this is the position of the Asha'irah and those of their ilk. They do not affirm any attribute of action for Allah on the grounds that the created cannot subsist except in a created thing. So this man said to the one who affirms the attributes of action: It is necessary from your statement that some of the actions of Allah be created. He would say: Yes, it is necessary, and I am committed to it, for some of the actions of Allah are created without a doubt. Do you see? Is Allah's rising above the Throne created or eternal? Created? Think, people. What is the evidence for its being created? That it is after the creation of the Throne, and the Throne is agreed to be created. So Allah's rising above the Throne is considered created, and it is among the actions of Allah.
The descent of Allah (Mighty and Majestic) to the lowest heaven is among the attributes of action. Is it created? How? How is it created? Because it is after the creation of the heavens, after the creation of the lowest heaven, and the lowest heaven is created without a doubt. Does affirming this for Allah (Mighty and Majestic) constitute a deficiency? Listen to the answer.
"The one who affirms says: Yes, and I am committed to that, for Allah the Exalted has never ceased and will never cease to be the Doer of what He wills" And for this reason, Allah (Mighty and Majestic) said in Surat al-Buruj: What?
"And there is no exhaustion of His words and actions" Because His words (Mighty and Majestic) are coupled with the bringing into existence of things, as Allah the Exalted said: So there must be a word for every action Allah performs, for the universe does not move except by the will of Allah (Mighty and Majestic) and by the word of Allah (Mighty and Majestic). The verse, O young men, the verse is explicit: And all created things are willed by Allah. And so it is necessary that Allah the Exalted speaks with words that are not exhausted, because His actions are not exhausted. Do you understand this or not? Did you understand this? Good. If He wills to create a fetus, He must speak. If He wills anything, whatever it is, He says to it, "Be," and it is. And this necessitates that all created things in the heavens and on earth were established by the word, because they were established by the will. And He, Glorified is He, if He wills anything, must command it, saying, "Be," and it is. Good.
He says: "As He the Exalted said:

Say, "If the sea were ink for [writing] the words of my Lord, the sea would be exhausted before the words of my Lord were exhausted, even if We brought the like of it as a supplement."

قُلْ لَوْ كَانَ الْبَحْرُ مِدَاداً لِكَلِمَاتِ رَبِّي لَنَفِدَ الْبَحْرُ قَبْلَ أَنْ تَنْفَدَ كَلِمَاتُ رَبِّي وَلَوْ جِئْنَا بِمِثْلِهِ مَدَداً

[Al-Kahf 18:109]

" If it were, it would be exhausted. "If" is a conditional; its condition is His saying: and its answer is And "midad" is the ink with which one writes. If the great sea were ink for the words of Allah, and the words of Allah were written with it, the sea would be exhausted before the words of Allah are exhausted. It would be exhausted. So the words of Allah (Mighty and Majestic) are vast and numerous; they cannot be counted by ink or pens. And listen to the second verse.
"And He the Exalted said:

And if whatever trees upon the earth were pens

وَلَوْ أَنَّمَا فِي الْأَرْضِ مِنْ شَجَرَةٍ أَقْلامٌ

[Luqman 31:27]

" His saying: Yes, it is possible for this and that, and both are correct. If they were pens, "

and the sea [was ink], replenished thereafter by seven [more] seas, the words of Allah would not be exhausted

وَالْبَحْرُ يَمُدُّهُ مِنْ بَعْدِهِ سَبْعَةُ أَبْحُرٍ مَا نَفِدَتْ كَلِمَاتُ اللَّهِ

[Luqman 31:27]

" meaning the pens would break and the seas would be exhausted. Seven means: if all the trees on earth were gathered and made into pens, and the seven seas were brought to be ink, the words of Allah would not be exhausted. The pens, which are all the trees, would break, and the seven seas would be exhausted, yet the words of Allah would not be exhausted. So the meaning of the verse is: if all the trees of the world were gathered and made into pens, and the sea were brought and replenished by seven seas, and the words of Allah were written with them, what? They would not be exhausted. And is the intended meaning the cosmic words or the legislative words? Yes, the legislative words, O my brothers, have a limit. For example, the Qur'an is thirty parts, and it ends. The intended meaning is the cosmic words, but the legislative words are included in them, because the legislative words, in relation to the speech of Allah the Exalted, have a limit: the Qur'an is thirty parts, the Torah, and so on. "

Allah is Exalted in Might and Wise.

إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ

[Al-Baqarah 2:209]

" Glory be to Allah. "Aziz" means the One possessing might, and might is dominance and authority. "Hakim" means the One possessing wisdom, and wisdom is placing things in their proper place, so that it is not said, "I wish it were in another place." And likewise, the Wise is from "hukm" (judgment). So He, Mighty and Majestic, has judgment coupled with wisdom.