Explanation of the author's statement: "2. The view of the Kalbites: 'It is a meaning that subsists in itself, necessary to it as life and knowledge are necessary, and it is not contingent upon His will'"
Machine translationRead the Arabic original
The Shaykh :"The second: The view of the Kalbites", the followers of Muhammad ibn Sa'id ibn Kalb. He said: "It is a meaning that subsists in itself, necessary to it as life and knowledge are necessary, and it is not contingent upon His will. The letters and sounds are a representation of it, which Allah the Exalted created to indicate that meaning subsisting in itself. It consists of four meanings..." and so on.
This is like the view of the Ash'ariyyah, which will come if Allah wills, except that there are differences between them.
He says: "The speech of Allah is a meaning that subsists in itself, necessary to it as life and knowledge are necessary".
This view is not correct, because we say: The speech of Allah is both words and meaning; it is not meaning only. Furthermore, it is not necessary in the way that life and knowledge are necessary; rather, it is contingent upon His will. As for life and knowledge, they are not contingent upon the will.
All right. And secondly, he says: "It consists of four meanings: command, prohibition, information, and inquiry". According to this, in his opinion, this meaning is composed of four meanings: command, prohibition, information, and inquiry.
Is the speech of Allah limited to these four? No. In the speech of Allah, there is what is for wishing and what is for hoping, so this classification is not exhaustive.
This is like the view of the Ash'ariyyah, which will come if Allah wills, except that there are differences between them.
He says: "The speech of Allah is a meaning that subsists in itself, necessary to it as life and knowledge are necessary".
This view is not correct, because we say: The speech of Allah is both words and meaning; it is not meaning only. Furthermore, it is not necessary in the way that life and knowledge are necessary; rather, it is contingent upon His will. As for life and knowledge, they are not contingent upon the will.
All right. And secondly, he says: "It consists of four meanings: command, prohibition, information, and inquiry". According to this, in his opinion, this meaning is composed of four meanings: command, prohibition, information, and inquiry.
Is the speech of Allah limited to these four? No. In the speech of Allah, there is what is for wishing and what is for hoping, so this classification is not exhaustive.