Explanation of the author's statement: "But if people recite it or write it in the mushafs, it does not thereby cease to be the speech of Allah the Exalted in reality, for speech is only attributed in reality to the one who said it as an originator, not to the one who said it as a transmitter or deliverer, and it is the speech of Allah in its letters and its meanings; it is not the speech of Allah in its letters without its meanings (4), nor in its meanings without its letters."
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The Shaykh : Then the author (may Allah have mercy on him) said: "But if people recite it or write it in the mushafs, it does not thereby cease to be the speech of Allah the Exalted in reality".
Correct, meaning: whatever people write in the mushafs, or memorize in their hearts, or recite with their tongues, it does not cease to be the speech of Allah. What is the reasoning? He said: "For speech is only attributed in reality to the one who said it as an originator, not to the one who said it as a transmitter or deliverer".
This is a clear reasoning. Speech is attributed in reality to whom? To the one who said it as an originator. As for its attribution to the one who said it as a transmitter or deliverer, that is by way of extension, is it not?
The student: Yes.
The Shaykh : Now, if we were to recite:
"The ruling of love is firm in its pillars *** What do the backs have to do with breaking that bond?".
Now, is this verse attributed to us or to Ibn al-Qayyim?
The student: To Ibn al-Qayyim.
The Shaykh : Now, it is attributed to Ibn al-Qayyim.
And if I said:
"Our speech is a meaningful utterance, like 'Istiqim' *** And a noun, a verb, then a particle of speech"
To whom is it attributed?
The student: To Ibn Malik.
The Shaykh : To Ibn Malik.
And if I said:
"Stop, let us weep for the memory of a beloved and a dwelling *** In the valley of love, between the Dakhul and the Fahmul"
To Imru' al-Qays. Yes.
So speech is attributed in reality to whom? To the first speaker, to the one who said it as an originator.
As for its attribution to the transmitter, it has been mentioned that this is from the category of extension in speech. And Allah attributed the Qur'an to the human messenger and to the angelic messenger, and it did not cease to be the speech of Allah. Now.
Then he said: "And it – meaning the Qur'an – is the speech of Allah in its letters and its meanings". This is the position of whom? The people of the Sunnah and the community.
They said: Allah the Exalted spoke the Qur'an with its letters, as for its meaning, that is clear. Yes.
"Indeed, the explanation is in the tongue, and only *** The tongue was made a sign for the heart".
The student : That speech.
The Shaykh : Yes, it is narrated that it is "speech," but Ibn al-Qayyim in al-Sawa'iq al-Mursalah said the correct version is: "Indeed, the explanation", that the explanation is in the tongue, in the heart, and only, to the end of it. And the well-known version that is transmitted is "speech."
But now we say: The speech of Allah is the letters and the meanings.
It is not the speech of Allah in its letters without its meanings, nor in its meanings without its letters.
Who is the one who says that it is the letters without the meanings?
The Mu'tazilah and the Jahmiyyah, because they say: Speech is not a meaning that subsists in the essence of Allah, but it is one of His creations, like the sky, the earth, the camel, the house, and the like! So it is not a meaning that subsists in itself. Thus, the speech of Allah is letters that Allah the Mighty and Majestic created and called them His speech, just as He created the camel and called it the camel of Allah, and just as He created the house and called it the house of Allah. Is that clear?
Therefore, speech according to the Jahmiyyah and the Mu'tazilah is what? The letters without the meanings, because the speech of Allah in their view consists of letters and sounds that Allah the Mighty and Majestic created and attributed to Him as an honor and exaltation. Do you understand now? Now.
The student: ... .
The Shaykh : How?
The student: ... the meanings.
The Shaykh : It is the meanings. Allah did not conceal them in Himself; they are not in Himself. He created sounds that indicate their meanings, but their meanings are created just as their words are. Just as He created the light of the sun indicating the sun; when morning comes and the sun rises, we find its lights. So the lights are created and the sun is created. Now, has the time for questions come? May Allah reward you.
The student: It is not clear.
The Shaykh : What?
The student: We said that the Qur'an is the speech of Allah.
The Shaykh : Yes.
The student: And now we have introduced the word "created"...
The Shaykh : We are describing the position of the Mu'tazilah and the Jahmiyyah. They say: The Qur'an is the speech of Allah and it is created, and its attribution to Allah is like the attribution of the camel to Him and the attribution of the house. Yes, is that clear?
The student: Yes.
The Shaykh : That is, good.
He says: "Nor the meanings without the letters". Who are the ones who said that it is the meanings without the letters?
The Kalbiyyah and the Asha'irah. They said: The speech of Allah is the meanings without the letters. So Allah the Exalted concealed a meaning in Himself, then He created sounds and letters that indicate this meaning, either as an expression or a narration. Do you understand? Now.
But we say: The speech of Allah is the letters and the meaning, not the meaning alone, nor the letters alone.
Ibn al-Qayyim (may Allah have mercy on him) mentioned: "That if we deny that Allah speaks, we have invalidated the Shari'ah and the divine decree". We have invalidated the Shari'ah, and we have invalidated the divine decree.
The Shari'ah, he said: "Because the messengerships came only through revelation, and revelation is speech transmitted to the one to whom it is sent. So if we deny speech, revelation is negated, and if revelation is negated, the Shari'ah is negated".
As for the divine decree, he said: "[Ya-Sin 36:82]". In their view, there is no saying, so the divine decree is also invalidated.
So the matter is not light, meaning: the claim that the speech of Allah is created is not a light matter.
Even they contradict themselves. We say: Now, created? By what was it created? If they say: By the command "Be," then they have acknowledged speech. So they must acknowledge speech in every case.
Then he said: "Section".
If someone says: What is the aspect of the fact that believing that the Qur'an is the speech of Allah, revealed and not created, is part of believing in Allah and His books? Yes?
The student: It is one of His attributes.
The Shaykh : Huh?
The student: It is one of the attributes of Allah.
The Shaykh : How? Because the books are one of the attributes of Allah, so it is included in believing in Allah.
Correct, meaning: whatever people write in the mushafs, or memorize in their hearts, or recite with their tongues, it does not cease to be the speech of Allah. What is the reasoning? He said: "For speech is only attributed in reality to the one who said it as an originator, not to the one who said it as a transmitter or deliverer".
This is a clear reasoning. Speech is attributed in reality to whom? To the one who said it as an originator. As for its attribution to the one who said it as a transmitter or deliverer, that is by way of extension, is it not?
The student: Yes.
The Shaykh : Now, if we were to recite:
"The ruling of love is firm in its pillars *** What do the backs have to do with breaking that bond?".
Now, is this verse attributed to us or to Ibn al-Qayyim?
The student: To Ibn al-Qayyim.
The Shaykh : Now, it is attributed to Ibn al-Qayyim.
And if I said:
"Our speech is a meaningful utterance, like 'Istiqim' *** And a noun, a verb, then a particle of speech"
To whom is it attributed?
The student: To Ibn Malik.
The Shaykh : To Ibn Malik.
And if I said:
"Stop, let us weep for the memory of a beloved and a dwelling *** In the valley of love, between the Dakhul and the Fahmul"
To Imru' al-Qays. Yes.
So speech is attributed in reality to whom? To the first speaker, to the one who said it as an originator.
As for its attribution to the transmitter, it has been mentioned that this is from the category of extension in speech. And Allah attributed the Qur'an to the human messenger and to the angelic messenger, and it did not cease to be the speech of Allah. Now.
Then he said: "And it – meaning the Qur'an – is the speech of Allah in its letters and its meanings". This is the position of whom? The people of the Sunnah and the community.
They said: Allah the Exalted spoke the Qur'an with its letters, as for its meaning, that is clear. Yes.
"Indeed, the explanation is in the tongue, and only *** The tongue was made a sign for the heart".
The student : That speech.
The Shaykh : Yes, it is narrated that it is "speech," but Ibn al-Qayyim in al-Sawa'iq al-Mursalah said the correct version is: "Indeed, the explanation", that the explanation is in the tongue, in the heart, and only, to the end of it. And the well-known version that is transmitted is "speech."
But now we say: The speech of Allah is the letters and the meanings.
It is not the speech of Allah in its letters without its meanings, nor in its meanings without its letters.
Who is the one who says that it is the letters without the meanings?
The Mu'tazilah and the Jahmiyyah, because they say: Speech is not a meaning that subsists in the essence of Allah, but it is one of His creations, like the sky, the earth, the camel, the house, and the like! So it is not a meaning that subsists in itself. Thus, the speech of Allah is letters that Allah the Mighty and Majestic created and called them His speech, just as He created the camel and called it the camel of Allah, and just as He created the house and called it the house of Allah. Is that clear?
Therefore, speech according to the Jahmiyyah and the Mu'tazilah is what? The letters without the meanings, because the speech of Allah in their view consists of letters and sounds that Allah the Mighty and Majestic created and attributed to Him as an honor and exaltation. Do you understand now? Now.
The student: ... .
The Shaykh : How?
The student: ... the meanings.
The Shaykh : It is the meanings. Allah did not conceal them in Himself; they are not in Himself. He created sounds that indicate their meanings, but their meanings are created just as their words are. Just as He created the light of the sun indicating the sun; when morning comes and the sun rises, we find its lights. So the lights are created and the sun is created. Now, has the time for questions come? May Allah reward you.
The student: It is not clear.
The Shaykh : What?
The student: We said that the Qur'an is the speech of Allah.
The Shaykh : Yes.
The student: And now we have introduced the word "created"...
The Shaykh : We are describing the position of the Mu'tazilah and the Jahmiyyah. They say: The Qur'an is the speech of Allah and it is created, and its attribution to Allah is like the attribution of the camel to Him and the attribution of the house. Yes, is that clear?
The student: Yes.
The Shaykh : That is, good.
He says: "Nor the meanings without the letters". Who are the ones who said that it is the meanings without the letters?
The Kalbiyyah and the Asha'irah. They said: The speech of Allah is the meanings without the letters. So Allah the Exalted concealed a meaning in Himself, then He created sounds and letters that indicate this meaning, either as an expression or a narration. Do you understand? Now.
But we say: The speech of Allah is the letters and the meaning, not the meaning alone, nor the letters alone.
Ibn al-Qayyim (may Allah have mercy on him) mentioned: "That if we deny that Allah speaks, we have invalidated the Shari'ah and the divine decree". We have invalidated the Shari'ah, and we have invalidated the divine decree.
The Shari'ah, he said: "Because the messengerships came only through revelation, and revelation is speech transmitted to the one to whom it is sent. So if we deny speech, revelation is negated, and if revelation is negated, the Shari'ah is negated".
As for the divine decree, he said: "
His command is only when He intends a thing that He says
إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئاً أَنْ يَقُولَSo the matter is not light, meaning: the claim that the speech of Allah is created is not a light matter.
Even they contradict themselves. We say: Now, created? By what was it created? If they say: By the command "Be," then they have acknowledged speech. So they must acknowledge speech in every case.
Then he said: "Section".
If someone says: What is the aspect of the fact that believing that the Qur'an is the speech of Allah, revealed and not created, is part of believing in Allah and His books? Yes?
The student: It is one of His attributes.
The Shaykh : Huh?
The student: It is one of the attributes of Allah.
The Shaykh : How? Because the books are one of the attributes of Allah, so it is included in believing in Allah.