Reconciling the previous verse with the saying of Allah the Exalted: (Indeed, it is the word of a noble messenger, possessing strength, honored before the Owner of the Throne).
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The Shaykh : And here we ask: What is the reconciliation between this verse and the saying of Allah (Blessed and Exalted is He): [At-Takwir 81:19-21]? The noble messenger here is not the noble messenger in Surat al-Haqqah. The noble messenger in this surah is Jibril. The noble messenger in al-Haqqah is Muhammad. So how can the same speech be attributed to two speakers, when it is known that speech belongs to one and is not the speech of another? Pay attention, man, do not let the matter confuse you, so that you think there is a contradiction in the Qur'an. What is the problem you mentioned? What is the problem? Who knows it? Please.
The student: ... .
The Shaykh : Wrong. Wrong. Rest.
The student: The messenger in Surat al-Haqqah is Muhammad.
The Shaykh : The messenger in Surat al-Haqqah is Muhammad. And the messenger in Surat al-Takwir?
The student: Jibril.
The Shaykh : Yes. The problem is how can the same speech be attributed to two speakers? The speaker is one. So how can the speech be attributed to two? Rest. Is the problem clear or not? If it is clear to you, answer; if it is not clear, then praise be to Allah. Allah is sufficient for the believers in fighting. Yes, the problem is clear. How can it say that the Qur'an is the speech of Muhammad and say in another verse that it is the speech of Jibril? This is the problem.
Answer: The Qur'an is not the speech of Muhammad nor the speech of Jibril in its essence. Rather, in its essence, it is the speech of Allah (Mighty and Majestic). But Jibril conveyed it to Muhammad, so it became the speech of Jibril as a message from Allah to Muhammad. And Muhammad conveyed it to the Ummah, so it became the speech of Muhammad as a message to the Ummah.
So the speech here is speech of conveyance, not speech of creation. And the first speaker is? Allah (Mighty and Majestic), because this Qur'an is the speech of Allah, my brothers. The speech of Allah, truly, He (Exalted and Majestic is He) spoke it and cast it to Jibril, and Jibril brought it to the Prophet (peace and blessings be upon him) and cast it upon his heart.
And with this, the problem is completely resolved, because speech is attributed to the one who said it as an originator, and it is attributed to the one who said it as a conveyor in another respect. I hope the meaning is clear. Is the problem resolved now?
(19) [That] indeed, the Qur'an is a word [conveyed by] a noble messenger (20) [Who is] possessed of power and with the Owner of the Throne, secure [in position], (21) Obeyed there [in the heavens] and trustworthy.
إنه لقول رسول كريم * ذي قوة عند ذي العرش مكين * مطاع ثم أمينThe student: ... .
The Shaykh : Wrong. Wrong. Rest.
The student: The messenger in Surat al-Haqqah is Muhammad.
The Shaykh : The messenger in Surat al-Haqqah is Muhammad. And the messenger in Surat al-Takwir?
The student: Jibril.
The Shaykh : Yes. The problem is how can the same speech be attributed to two speakers? The speaker is one. So how can the speech be attributed to two? Rest. Is the problem clear or not? If it is clear to you, answer; if it is not clear, then praise be to Allah. Allah is sufficient for the believers in fighting. Yes, the problem is clear. How can it say that the Qur'an is the speech of Muhammad and say in another verse that it is the speech of Jibril? This is the problem.
Answer: The Qur'an is not the speech of Muhammad nor the speech of Jibril in its essence. Rather, in its essence, it is the speech of Allah (Mighty and Majestic). But Jibril conveyed it to Muhammad, so it became the speech of Jibril as a message from Allah to Muhammad. And Muhammad conveyed it to the Ummah, so it became the speech of Muhammad as a message to the Ummah.
So the speech here is speech of conveyance, not speech of creation. And the first speaker is? Allah (Mighty and Majestic), because this Qur'an is the speech of Allah, my brothers. The speech of Allah, truly, He (Exalted and Majestic is He) spoke it and cast it to Jibril, and Jibril brought it to the Prophet (peace and blessings be upon him) and cast it upon his heart.
And with this, the problem is completely resolved, because speech is attributed to the one who said it as an originator, and it is attributed to the one who said it as a conveyor in another respect. I hope the meaning is clear. Is the problem resolved now?