Continuation of the discussion on the Qur'an and that it is the speech of Allah, not a created thing.
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The Shaykh : Allah the Exalted said, "So He inspired them to glorify [Him] in the morning and the evening." If it is revelation, it must not be a created thing, because it is Allah who spoke it. Second, it necessitates the invalidation of command and prohibition. If it were not the speech of Allah the Glorious and Exalted, the command and prohibition within it would be invalid, because it would be a created thing. Pay attention to this point: if it is a created thing, it means that Allah created a letter whose form is "Qul" (Say) and created a letter whose form is "La taqarab" (Do not approach) , for example. Let us take the verse [An-Nisa 4:36] as an example. If we do not say that it is speech from Allah directed to us, its being a command and a prohibition is invalidated, because it would be a created thing with the form "Ibadu" (Worship). It would be as if He created a design with the form "Ibadu" or with the form "La tushrik" (Do not associate), just as He created the sun in this form, the star in this form, and the moon in this form. It does not change. Every created thing—meaning, what does the creation of the sun in this form signify? That it is a command? And the creation of the moon in this form signifies that it is a prohibition? And the creation of the star in this form signifies that it is permissibility? If we say it is a created thing, it becomes as if designs were formed that signify nothing. Because if these did not come from Allah, what would they be? Neither commands nor prohibitions. They would become images of created spirits with no meaning. For this reason, Ibn al-Qayyim said in *al-Nuniyyah* that this view, meaning the view that it is a created thing, invalidates command and prohibition. There would be no command or prohibition. Why? Because the command would be like something created in this form without its meaning being considered, and the prohibition would be created in this form without its meaning being intended. This requires contemplation. You may not understand it the first time, but contemplate it.
The student: It is clear.
The Shaykh : Is it clear? Good. The fourth aspect is that if it were valid for us to say
The student: The third.
The Shaykh : The third is that if it were valid for us to say that the speech attributed to Allah is a created thing because He created it, it would be valid for us to say that all speech in existence
The student: is the speech of Allah
The Shaykh : is the speech of Allah, because all speech from creation is a created thing. If you say that, you have agreed with the people of *hulul* (incarnation) and *ittihad* (union), who conceded this. The people of *hulul* and *ittihad* conceded this. They said: Since you, the Jahmiyyah and the Mu'tazilah, say that this is the speech of Allah because Allah created it, then the speech of Adam
The student: is the speech of Allah
The Shaykh : is the speech of Allah because He created it. For this reason, one of them says:
"And every speech in existence is His speech*** Whether its prose or its verse is the same to us"
Who are these? The people of *hulul* and *ittihad* say that all speech in existence is the speech of Allah.
"And all speech in existence is His speech *** Whether it is prose or verse, it is the same to us"
And this necessary consequence is false, is it not true?
The student: It is invalid.
The Shaykh : This necessary consequence is false. And if the necessary consequence is false, the necessitating factor is false. If the necessary consequence is false, the necessitating factor is false. Is that clear?
The fourth aspect is that we say: If you permit that speech, which is a meaning that does not exist except in a speaker, if you permit that it is a created thing, it necessitates that you permit that all the attributes of Allah are created, because there is no difference. So say, then, that His hearing is a created thing and His sight is a created thing, and so on. Yes. If you refuse to say anything other than that hearing is a meaning that exists in the hearer, and it is not heard from him and not seen from him, unlike speech, where it is permissible that Allah creates sounds in the air that are heard, we say: If He created sounds in the air and they were heard, the thing heard would be an attribute of whom?
The student: For Allah
The Shaykh : No, if He created sounds in the air and they were heard
The student: of the air
The Shaykh : the thing heard would be an attribute of the air. The air would be the speaker, not Allah the Glorious and Exalted. And you yourselves do not say this. How do you attribute the attribute to other than its possessor? You say the one from whom the speech is heard is the air or the tree, and then you say this is the speech of whom? The speech of Allah. You have contradicted reason, which is that the attribute is attributed to other than its possessor.
These are four aspects, all of which indicate that the matter is not trivial. Even if it were only the invalidation of command and prohibition, because this thing would remain a created thing in this form, like other created things, not indicating a command or a prohibition. And with this, the condition is invalidated.
The questioner : In a fifth aspect
The Shaykh : Yes
The questioner : A fifth aspect
The Shaykh : What is it?
The questioner : We said the Qur'an is from the knowledge of Allah, by His saying, the Exalted
The Shaykh : From whom?
The questioner : from the knowledge of Allah
The Shaykh : Yes
The questioner :[Ali 'Imran 3:61]
The Shaykh : Yes.
The questioner :[Al-Baqarah 2:145] If we say it is a created thing, the knowledge of Allah becomes a created thing.
The Shaykh : Yes, but I fear it is from the knowledge that He taught, meaning an attribute of the Messenger, meaning from the knowledge the Messenger taught him, like "knowledge came to me," meaning I knew, when I brought out the book or something like that.
The questioner : ...
The Shaykh : That is enough, that is enough, here.
The questioner : What is the difference between the second and the third?
The Shaykh : What is the second and the third?
The questioner : You said the second: if we say it is a created thing... silent words hanging: "Ibadu" (Worship), "La tushrik" (Do not associate). In the third view, if we say that... the speech of people is a created thing.
The Shaykh : Yes
The questioner : We say: Is the second impossible if we say it is a created thing... the speech of people contains command and prohibition?
The Shaykh : No, no. They say it is a created speech, separate, not the speech of people, separate. It is as if it is separate inscriptions, just as Allah the Glorious and Exalted creates things of different shapes and colors, He created things, words of different shapes and colors, but they do not signify a command or a prohibition, like the letter "waw" (and). Yes, it was created, for example, like this, just as the snake is created like this, for example, coiled up, having no benefit. Yes.
The questioner : ...
The Shaykh : Yes
The questioner : I have the same objection.
The Shaykh : Yes, what is it?
The questioner : I say the same objection is his right.
The Shaykh : Yes
The questioner : We are answered...
The Shaykh : Never.
The questioner : It is said: The voice of the Messenger (peace and blessings be upon him)
The Shaykh : Yes
The questioner : And yet we act upon it...
The Shaykh : Yes, but the Messenger is a commander and a prohibiter, and the speech is attributed to him. It is said: This is the speech of the Messenger. They do not say this is the speech of Allah. They say this is a created thing from the creations of Allah, and it is attributed to Allah by way of honor, otherwise it is separate and distinct from Him. As for the speech of the Messenger, it is his speech and connected to him.
The questioner : Also, Allah, Glorified and Exalted is He, created the speech in the Messenger (peace and blessings be upon him).
The Shaykh : But who spoke?
The questioner : The Messenger (peace and blessings be upon him).
The Shaykh : So this is the speech of the Messenger, and the Messenger and his speech are created. It is not said that the speech of the Messenger is created except because the Messenger is a created thing, and it is an attribute in a created thing. It does not mean that it is separate speech that was gifted to the Messenger and brought to him. Yes.
The questioner : Shaykh.
The Shaykh : Yes
The questioner : ... became solidified letters... When a person speaks, the letters are solidified and were... created, correct?
The Shaykh : No, even if we do not say they are solidified, that they are sounds that are heard but not seen, they are created, because all the attributes of a human being are created. Even your hearing, O human, is created, and your sight is created, and everything. Good.
The student: It is not time for questions, O Shaykh.
The Shaykh : Yes.
The student: It is not time for questions.
The Shaykh : What?
The student: It is not time for questions.
The Shaykh : It was announced just now, but even if we want to take a little time, okay.
Do not approach unlawful sexual intercourse
لا تقربوا الزناWorship Allah and associate nothing with Him
واعبدوا الله ولا تشركوا به شيئاًThe student: It is clear.
The Shaykh : Is it clear? Good. The fourth aspect is that if it were valid for us to say
The student: The third.
The Shaykh : The third is that if it were valid for us to say that the speech attributed to Allah is a created thing because He created it, it would be valid for us to say that all speech in existence
The student: is the speech of Allah
The Shaykh : is the speech of Allah, because all speech from creation is a created thing. If you say that, you have agreed with the people of *hulul* (incarnation) and *ittihad* (union), who conceded this. The people of *hulul* and *ittihad* conceded this. They said: Since you, the Jahmiyyah and the Mu'tazilah, say that this is the speech of Allah because Allah created it, then the speech of Adam
The student: is the speech of Allah
The Shaykh : is the speech of Allah because He created it. For this reason, one of them says:
"And every speech in existence is His speech*** Whether its prose or its verse is the same to us"
Who are these? The people of *hulul* and *ittihad* say that all speech in existence is the speech of Allah.
"And all speech in existence is His speech *** Whether it is prose or verse, it is the same to us"
And this necessary consequence is false, is it not true?
The student: It is invalid.
The Shaykh : This necessary consequence is false. And if the necessary consequence is false, the necessitating factor is false. If the necessary consequence is false, the necessitating factor is false. Is that clear?
The fourth aspect is that we say: If you permit that speech, which is a meaning that does not exist except in a speaker, if you permit that it is a created thing, it necessitates that you permit that all the attributes of Allah are created, because there is no difference. So say, then, that His hearing is a created thing and His sight is a created thing, and so on. Yes. If you refuse to say anything other than that hearing is a meaning that exists in the hearer, and it is not heard from him and not seen from him, unlike speech, where it is permissible that Allah creates sounds in the air that are heard, we say: If He created sounds in the air and they were heard, the thing heard would be an attribute of whom?
The student: For Allah
The Shaykh : No, if He created sounds in the air and they were heard
The student: of the air
The Shaykh : the thing heard would be an attribute of the air. The air would be the speaker, not Allah the Glorious and Exalted. And you yourselves do not say this. How do you attribute the attribute to other than its possessor? You say the one from whom the speech is heard is the air or the tree, and then you say this is the speech of whom? The speech of Allah. You have contradicted reason, which is that the attribute is attributed to other than its possessor.
These are four aspects, all of which indicate that the matter is not trivial. Even if it were only the invalidation of command and prohibition, because this thing would remain a created thing in this form, like other created things, not indicating a command or a prohibition. And with this, the condition is invalidated.
The questioner : In a fifth aspect
The Shaykh : Yes
The questioner : A fifth aspect
The Shaykh : What is it?
The questioner : We said the Qur'an is from the knowledge of Allah, by His saying, the Exalted
The Shaykh : From whom?
The questioner : from the knowledge of Allah
The Shaykh : Yes
The questioner :
Then whoever argues with you about it after [this] knowledge has come to you
فمن حاجك فيه من بعد ما جاءك من العلمThe Shaykh : Yes.
The questioner :
So if you were to follow their desires after what has come to you of knowledge
ولئن اتبعت أهواءهم من بعد ما جاءك من العلمThe Shaykh : Yes, but I fear it is from the knowledge that He taught, meaning an attribute of the Messenger
of the knowledge
من العلمThe questioner : ...
The Shaykh : That is enough, that is enough, here.
The questioner : What is the difference between the second and the third?
The Shaykh : What is the second and the third?
The questioner : You said the second: if we say it is a created thing... silent words hanging: "Ibadu" (Worship), "La tushrik" (Do not associate). In the third view, if we say that... the speech of people is a created thing.
The Shaykh : Yes
The questioner : We say: Is the second impossible if we say it is a created thing... the speech of people contains command and prohibition?
The Shaykh : No, no. They say it is a created speech, separate, not the speech of people, separate. It is as if it is separate inscriptions, just as Allah the Glorious and Exalted creates things of different shapes and colors, He created things, words of different shapes and colors, but they do not signify a command or a prohibition, like the letter "waw" (and). Yes, it was created, for example, like this, just as the snake is created like this, for example, coiled up, having no benefit. Yes.
The questioner : ...
The Shaykh : Yes
The questioner : I have the same objection.
The Shaykh : Yes, what is it?
The questioner : I say the same objection is his right.
The Shaykh : Yes
The questioner : We are answered...
The Shaykh : Never.
The questioner : It is said: The voice of the Messenger (peace and blessings be upon him)
The Shaykh : Yes
The questioner : And yet we act upon it...
The Shaykh : Yes, but the Messenger is a commander and a prohibiter, and the speech is attributed to him. It is said: This is the speech of the Messenger. They do not say this is the speech of Allah. They say this is a created thing from the creations of Allah, and it is attributed to Allah by way of honor, otherwise it is separate and distinct from Him. As for the speech of the Messenger, it is his speech and connected to him.
The questioner : Also, Allah, Glorified and Exalted is He, created the speech in the Messenger (peace and blessings be upon him).
The Shaykh : But who spoke?
The questioner : The Messenger (peace and blessings be upon him).
The Shaykh : So this is the speech of the Messenger, and the Messenger and his speech are created. It is not said that the speech of the Messenger is created except because the Messenger is a created thing, and it is an attribute in a created thing. It does not mean that it is separate speech that was gifted to the Messenger and brought to him. Yes.
The questioner : Shaykh.
The Shaykh : Yes
The questioner : ... became solidified letters... When a person speaks, the letters are solidified and were... created, correct?
The Shaykh : No, even if we do not say they are solidified, that they are sounds that are heard but not seen, they are created, because all the attributes of a human being are created. Even your hearing, O human, is created, and your sight is created, and everything. Good.
The student: It is not time for questions, O Shaykh.
The Shaykh : Yes.
The student: It is not time for questions.
The Shaykh : What?
The student: It is not time for questions.
The Shaykh : It was announced just now, but even if we want to take a little time, okay.