Continuation of the explanation of the author's (may Allah have mercy on him) statement: "And we believe that Allah speaks with what He wills, when He wills, and how He wills"

The Shaykh :"When He wills, how He wills" "with what He wills" this is what He speaks with; "when He wills" this is the time; "how He wills" this is the manner of speaking. That is, if He wills, He speaks with a loud voice, and if He wills, with a low voice. His speech, Mighty and Majestic is He, is the letters and the sound. This is also the position of the people of the Sunnah and the community. The Mu'tazilah said, "Allah the Exalted is not described with speech, but His speech is a created thing, so speech is attributed to Him as a creation, not as an attribute". These Mu'tazilah say that Allah never speaks. So speech is not His attribute, but rather His action, a creation of Allah, Mighty and Majestic, and it is attributed to Him as an honor and distinction, just as the she-camel was attributed to Him in the statement of Salih , and just as the mosques were attributed to Him in His statement , and just as the Ka'bah was attributed to Him in His statement . Otherwise, there is no speech that is an attribute. This is the position of the
The student: The Mu'tazilah.

The Shaykh : position of the Mu'tazilah. And the Asha'irah, who wavered between the people of the Sunnah and the Mu'tazilah, said, "The speech of Allah the Exalted is the meaning that subsists in Himself, a meaning that subsists in Himself, and what is heard is a created thing that Allah created to express what is in Himself"
What is the difference? The difference is that the Mu'tazilah say we do not attribute speech to Him as an attribute, but rather as an action and a creation. And the Asha'irah say we attribute speech to Him as an attribute, not in the sense that it is something heard and composed of letters, but in the sense that it is something that subsists in Himself, and what is heard or written is a created thing. Do you understand? So, on this point, the Asha'irah and the Mu'tazilah agree that what is heard or written is a created thing. The Asha'irah say the Qur'an is a created thing, and the Mu'tazilah say the Qur'an is a created thing. But the Mu'tazilah say that it is His speech in reality, just as the heavens are His creation in reality, so the Qur'an is His creation in reality. And the Asha'irah say this is not reality, but it is an expression of the speech of Allah, and it is not a created thing, and it is not the speech of Allah. So which is better now?
The student: ...

The Shaykh : The Asha'irah say, "This heard thing is the speech of Allah, created by Allah", and the Asha'irah say, "This heard thing is an expression of the speech of Allah, and it is a created thing for Allah". So they agreed that the heard thing is a created thing. But the Mu'tazilah said it is His speech in reality, and those [the Asha'irah] said this is an expression of the speech of Allah. So from this angle, the Asha'irah are further from the truth than the Mu'tazilah. And both groups are misguided. Is speech something that subsists in itself? Answer?
The student : No

The Shaykh : No, speech is an attribute of the Speaker. So if speech is an attribute of the Speaker, then the speech is the speech of Allah, His attribute. And the attributes of Allah the Exalted are not created, because the attributes follow the Essence. Just as the Essence of the Lord, Mighty and Majestic, is not created, so His attributes are not created. And this is clear rational evidence. Then know that if you say the speech of Allah is a created thing, whether on the path of the Asha'irah or on the path of the Mu'tazilah, the command and the prohibition are invalidated. The command and the prohibition are invalidated. Think about how the command and the prohibition are invalidated. Because if you say is a created thing, its meaning is that Allah created letters in this form that have no meaning, just as we created now in this form four limbs, a head, a chest, a belly, and a back. So if speech is a created thing, its meaning is an expression of created forms, forms of things: the sad is like this, the shin is like this, the tha is like this, the 'ayn is like this, created with no meaning. And if that is the case, what happens? If that is the case, the command and the prohibition are invalidated. It becomes like "do not read"; both are a specific form created by Allah. This does not indicate a command, and this does not indicate a prohibition. For this reason, the Shaykh al-Islam Ibn Taymiyyah and Ibn al-Qayyim and others from the scholars emphasized that whoever says the Qur'an is a created thing has invalidated the entire Shari'ah. Because the Qur'an is commands and prohibitions, lawful and disliked. So if we say the Qur'an was created like this, there is no command, no prohibition, no lawful, and no disliked. It is only letters created in this form. Do you understand now? Good. The Pleiades and Suhail, each of them was created with a specific form. The Pleiades with a form, and Suhail with a form. The form of Suhail is that it is one star, very bright, twinkling. The form of the Pleiades is that it is many stars gathered, faint. Allah created each one with this form. So the letters of the Qur'an were created with a form, , not like , for example, , two words, , several words, but their reality, according to the view that they are created, is one, except that Allah created this with one thing and this with another. Do you understand, people? That is, if we say the speech of Allah is a created thing, it follows from that that the Qur'an is a created thing. And if it is a created thing, it becomes an expression of specific forms of specific letters that have no command or prohibition, that do not indicate a command or a prohibition, as I told you, the Pleiades and the second one, Suhail.
And we ask the brother Muhammad, what is the example of the Pleiades and Suhail? Suhail, I told you, is a bright, shining star, twinkling like this. And the Pleiades are gathered stars like a cluster of grapes, but they are faint stars, not shining. Allah created these with a specific, hidden number, and this one with a specific number, but it is strong. Do you understand? They differ in shape and form. In their view, it follows from their claim that the Qur'an is a created thing that Allah created these words in multiple forms, and not every one of them has a meaning. We used Suhail and the Pleiades as an example because of the poet's saying
"O you who wed the Pleiades to Suhail *** May Allah prolong your life, how can they meet?"
Because the Pleiades are from the northern stars and Suhail is from the southern Yemeni stars. And I do not think that if I said to one of you in the open, "Where are the Pleiades among the stars?", I do not think any of you would identify them.