Reading from the author's text with commentary and collation of manuscripts: "And with this, the answer is obtained to what the Mu'tazilah and the like of them from the Jahmiyyah have raised as a refutation.

The reader: "And with this, the answer is obtained to what the Mu'tazilah and the like of them from the Jahmiyyah have raised as a refutation. For the people of affirmation, from the people of hadith and the majority of the attribute-affirming theologians, from the Kullabiyyah, the Asha'irah, the Karramiyyah, and others".

The Shaykh : The Karramiyyah.
The reader: "And the Karramiyyah and others argued that the speech of Allah is not created, for when an attribute subsists in a locus, its ruling returns to that locus and not to another, and that locus is characterized by it and not another, so if Allah creates".

The Shaykh : By it or by them? What do you have, Samih? By it, meaning it is permissible to interpret that "by it" refers to the ruling, its ruling returns to that locus, and it is characterized by it, meaning the locus is characterized by it, meaning by that ruling. Otherwise, the original would be to say: For when the attribute, then the speech, and it was characterized by it, and that locus was characterized by it.
The reader: "So if Allah creates for a locus knowledge"

The Shaykh : Error, for a locus
The reader: Error, for a locus?

The Shaykh : For a locus, the locus at the time of incarnation.
The reader: "So if Allah creates for a locus knowledge, or power, or movement, or the like, then He is the one who knows by it, the one who is able by it, the one who moves by it, and it is not permissible to say: that the Lord moves by that movement, nor is He the one who knows and is able by the created knowledge and power, but rather by the knowledge and power that subsist in Him. They said: So if He had created speech in another, like the tree from which Moses was called, then the tree would be the one characterized by that speech, and the tree would be the one saying to Moses:

Indeed, I am Allah

إنني أنا الله

[Taha 20:14]

And what Allah creates of making skins and hands speak, the glorification of pebbles, the echoing of mountains, and the like, would be His speech like the Qur'an, the Torah, and the Gospel. Rather, every speech in existence would be His speech, because He is the Creator of all things, and this is what the like of"

The Shaykh : Like
The reader: "And this is what the like of the author of al-Fusus and his like from these Jahmiyyah who hold to incarnation and union have committed to. So the Mu'tazilah raised the attributes of actions: like justice and benevolence"

The Shaykh : And for this, one of their speakers said:
"And every speech in existence is His speech*** Whether its prose or its verse is the same to us"
Because if they say: The Qur'an is the speech of Allah created in the tree, then it follows from this that every speech heard is the speech of Allah, and this is a necessary consequence that they cannot deviate from, since there is no difference. And as you heard the recitation of their poet:
"And every speech in existence is His speech*** Whether its prose or its verse is the same to us"
So the saying of Imru' al-Qays: "Stand, let us weep for the memory of a beloved and a dwelling" is the speech of Allah according to the saying of these people. Yes.
The reader: "So the Mu'tazilah raised the attributes of actions, like justice and benevolence, for it is said: He is just and benevolent by the justice He created in another, and the benevolence He created in another. So that became difficult for the one who says: There is no action of Allah that subsists in Him, but rather His action is the acted-upon that is separate from Him, and His creation is nothing but His created thing. As for the one who applied the rule and also said: The actions subsist in Him, but the created acted-upons are the ones separate from Him, and he distinguished between creation and the created, then his proof was consistent and correct".

The Shaykh : And this is the madhhab, the madhhab of whom?
The student: The people of the Sunnah.

The Shaykh : The madhhab of whom, my brothers?
The student: The people of the Sunnah.

The Shaykh : Yes, the madhhab of the Salaf and the imams of the Muslims, that the action is not created, even in the human, in the action of the human. If you write, is your writing the written thing?
The student: No.

The Shaykh : No, the writing is your action and your movement, and the written thing is your acted-upon. So the Lord (Mighty and Majestic), His creation is not His created thing. For this, it is correct to attribute evil to the created thing and not to the creation. So in the authentic hadith: And in the authentic also: Because the first hadith, "from the evil of what You have decreed," does not mean "from the evil of Your decree," but rather it means "from the evil of what You decreed," meaning from the evil of the decreed thing. So we must distinguish between the action and the acted-upon. Yes.