The benefits of the saying of Allah the Exalted: “Say: Have you considered, if it is from Allah and you disbelieve in it, who is more astray than one who is in extreme opposition?”

In this verse, there are benefits:
First: The challenge of these deniers to the Messenger (peace and blessings be upon him), the disbelievers in the Qur'an, and that they disbelieved in it after they had known the truth.
Among its benefits: That the Qur'an is the speech of Allah, based on His saying: The reason for this is that the Qur'an is a description and an attribute, and an attribute must belong to an attributed one. If it is from Allah, it necessarily follows that the one to whom it is attributed is Allah (Mighty and Majestic). Pay attention, my brother! This verse contains evidence that the Qur'an is the speech of Allah. The reason is that the Qur'an is a description, because it is speech, and a description must belong to an attributed one. If it is from Allah, who is the one to whom it is attributed? It is Allah (Mighty and Majestic). This is what we believe, and what the Salaf, the people of the Sunnah and the community, believe: that the Qur'an is the speech of Allah, that He spoke it truly with letters, that Jibril heard it from Him, and that He conveyed it to the heart of the Prophet (peace and blessings be upon him).
The people of denial of the divine attributes (ta'til) hold that the Qur'an is the speech of Allah, but it is created; it is not an attribute among His attributes, but a created thing among His creations. This is the view of the Jahmiyyah and the Mu'tazilah. This view invalidates command and prohibition and invalidates the entire Shari'ah, because if that were the case, it would become mere sounds or mere letters with no meaning, like the sound of thunder, for example, from which we derive no benefit; it is merely something heard and has no meaning. Or it would be letters created in this manner, like an inscription on a wall or a door, inscriptions that have no meaning. For this reason, this statement is considered one of the most severe forms of deviation, because it completely invalidates the Shari'ah. For example, if we say it is created, and you write it on a piece of paper, it becomes merely an image of a word, like an inscription, because it is not speech. And if you speak it, the sound is created. Indeed, when Allah (Mighty and Majestic) spoke it and revealed it to Jibril, it is considered the creation of a sound with no meaning, because it is created from among the created things. Allah (Mighty and Majestic) distinguished between creation and command, saying: And He said: And not from our creation? From our command. Thus, those who say that the Qur'an is the speech of Allah but it is created have completely denied the Shari'ahs, because there is no command and no prohibition. There is another view held by the Asha'irah, who say: The Qur'an is the speech of Allah, but the speech is the meaning that subsists in itself, while what Jibril heard is created. So, for them, the Qur'an is the speech of Allah, but the speech of Allah is the meaning that subsists in itself, while what is heard from Allah (Mighty and Majestic), such as His conversation with Musa and His speech through revelation to Jibril, is created, being an expression of the meaning that subsists in itself. This meaning is more severe and more evil than the statement of the Mu'tazilah. Why? Because the Mu'tazilah say: What we read in the mushafs is truly the speech of Allah. And the Asha'irah say: It is an expression of the speech of Allah, not the speech of Allah itself. All agree that what we read in the mushafs is created, but the Mu'tazilah say: It is the speech of Allah. And the Asha'irah say: It is an expression of the speech of Allah. So, in this regard, they are more evil and more wicked than the Mu'tazilah and the Jahmiyyah. As for us, we believe that what is written in the mushafs and preserved in the hearts is the speech of Allah and is not created. If someone asks: What about the reader who reads, and we hear his voice in the recitation? Is this voice created or not created? We say: It is created, because the voice of a person is an attribute of his, so it is created like his essence. But what is spoken and what is vocalized is not created. There is a difference between the voice and the utterance, and between what is vocalized and what is uttered, is there not? If I read a book written by a scholar, I read it; the voice is my voice, but what is read belongs to the scholar who wrote the book. For this reason, the Shaykh al-Islam (may Allah have mercy on him) said in the book al-'Aqidah al-Wasitiyyah: “Speech is truly attributed to the one who originated it, not to the one who conveyed it as a messenger”. So, if a person wants to inquire whether the utterance of a person of the Qur'an is created or not, what do we say? We say: His utterance, which is his vocalization, is created, because it is a movement of his tongue and lips and his voice. But what is spoken is the speech of Allah, not created. Evidence for this is that Allah the Exalted said in the Noble Qur'an: Who is the messenger here? Jibril. And He said: Who is the messenger here? Muhammad (peace and blessings be upon him). It is not possible for one speech to belong to two speakers, but He attributed it to both of them because they are two messengers conveying from Allah. For this reason, He said: in the two verses. So, be aware of this and be mindful of it. It was reported from Imam Ahmad (may Allah have mercy on him) that whoever says: “My utterance of the Qur'an is created” is a Jahmi, and whoever says: “It is not created” is an innovator. This is how it was narrated from him. In another narration, it is said: Whoever says: “My utterance of the Qur'an is created,” meaning the Qur'an, is a Jahmi, and whoever says: “It is not created” is an innovator. So, the second narration from him explained the first, meaning whoever says: “My utterance of the Qur'an is created,” meaning the Qur'an which is what is spoken. If someone asks: Can the utterance mean what is spoken? We say: Yes, because is a verbal noun, and a verbal noun sometimes carries the meaning of a passive participle, as in his saying (peace and blessings be upon him and his family): and , meaning rejected. And as in His saying the Exalted: , meaning those who are carried. So, the carrying is a verbal noun, and the passive participle is intended. In any case, we say regarding the speech of Allah (Mighty and Majestic): That it is heard speech with letters and sound, that it is not created, and that it is an attribute among His attributes.