Continuation of the response to the one who claims that the command is identical to the prohibition, the report is identical to the inquiry, and that the Torah, the Gospel, the Psalms, and the Qur'an are one and the same.

The Shaykh : In any case, the important point is that Ibn al-Qayyim (may Allah have mercy on him) was strict on this issue, because their speech, with the embellishments they display, may lead some people to be deceived. In reality, no one can possibly accept this claim held by these people. Who can understand the difference between the wording and the meaning? The wording is, in fact, the indicator of the meaning. How can any rational person say that the command is identical to the prohibition? Is that reasonable? "Stand up" is identical to "Do not stand up"? How is that possible? How can it be understood that the interrogative is identical to the declarative? There is a difference between saying "Did Zayd stand up?" and saying "Zayd stood up," as vast as the difference between the sky and the earth. Now, the Qur'an says the Qur'an is the Torah? Is it the Torah? It says yes, there is no difference, but it was expressed in Hebrew so it became the Torah, and in Arabic so it became the Qur'an. Glory be to Allah! There is a difference between the Qur'an and the Torah in thousands of aspects: in comprehensiveness, in suitability for every time and place. The Torah was revealed for a specific people, the Children of Israel, and all its legislation is suitable for the Children of Israel. It was made strict for them, and burdens and shackles were placed upon them. Some lawful things were forbidden to them in their religion, in the Torah. But in the Qur'an, it is the opposite. In the Gospel, there is a lot of leniency, but in the Qur'an, there is no such thing. The Qur'an combines firmness with ease. So, how can we say that the Torah, the Gospel, the Qur'an, and the Psalms are all one and the same, differing only in style? No one imagines what they are saying, and therefore, imagining this claim is sufficient to refute it. We ask Allah for guidance for us and for you, for those who hold this view. Glory be to Allah! They are not scholars who are nothing; they are respected scholars among us, whom we honor and testify to their goodness. But glory be to Allah, guidance is in the hand of Allah (Mighty and Majestic). By this, it is known that a person, however weak he may be, is weak, or otherwise, there are among them distinguished people who adopted this claim, to whom we testify to goodness and love of Islam and its status. But glory be to Allah the Great. Yes, indeed.

The questioner : Is this the doctrine of the Asha'irah now?

The Shaykh : Yes

The questioner : It is their doctrine now.

The Shaykh : Yes, indeed, yes, indeed. Now they say that the speech of Allah is the meaning that subsists in itself.