Discussion and Review
Machine translationRead the Arabic original
The Shaykh : Before we begin the new lesson, we look at what we have gained from what came before. What is the position of the people of the Sunnah and the community regarding—Yasser—regarding the Noble Qur'an? Is the word created or uncreated?
The student: The position of the people of the Sunnah and the community regarding the word of the Qur'an is that it is uncreated.
The Shaykh : Regarding the word of the Qur'an, the word of the Qur'an, it is uncreated. This is the position of the people of the Sunnah and the community.
The student: ... which the human being utters. The human being is created, and the sound and the letters that issue from him are also created, but it, meaning in terms of its essence from Allah (Glorified and Exalted is He), is not created.
The Shaykh : Do you mean the essence of the human being?
The student: The essence of the human being is created. What comes out of the human being and what is written in the pages is created because it is from the human being, and the human being is created. But what is revealed from Allah (Glorified and Exalted is He) is not created.
The Shaykh : Abd al-Rahman.
The student: The sound is created, and the speech is the speech of Allah. The sound is...
The Shaykh : The sound is the sound of the reciter.
The student: The sound is the sound of the reciter, and the speech is the speech of the Creator.
The Shaykh : And the saying is the saying of the Creator. Good, look, everyone, in recitation there is a reciter, a recitation, a sound, and what is recited, or not? Good, the reciter...
The student: Created.
The Shaykh : And the recitation, which is his action?
The student: Created.
The Shaykh : And the sound...
The student: Created.
The Shaykh : And what is recited...
The student: Not created.
The Shaykh : Uncreated. These are four things, one of which is uncreated and the rest are created. Good, as for hearing, we say we have a hearer, hearing, and the third is what is heard. The hearer...
The student: Created.
The Shaykh : Is created, and hearing...
The student: Created.
The Shaykh : Is created, and what is heard...
The student: Not created.
The Shaykh : No, there is a detail. If it is the sound of the reciter, if what is heard is the sound of the reciter, it is created. And if it is intended to be what the reciter utters, it is uncreated. This is the clarification of the position of the people of the Sunnah and the community in this issue.
And know that the people of the Sunnah and the community, or the scholars among them, were not forced into these details except out of necessity. When the people of innovation spoke in this chapter, they said we must speak, otherwise we would say the Qur'an is the speech of Allah and that is sufficient. But they were compelled to these details in order to resist the people of innovation and confront them.
Good, what is the position of the Mu'tazilah regarding the Qur'an, O Abd Allah?
The student: That it is created.
The Shaykh : Created. And on this basis, all four of these are, for them, all four: the reciter, the recitation, the sound, and what is recited, all of this is created according to the Mu'tazilah. And they hold that the speech of Allah is among the created things. Good, why is it attributed to Allah, O Adam? How is it called the speech of Allah when it is created?
The student: Because, meaning...
The Shaykh : What is this? This is it, yes, O Ahmad.
The student: We said the speech of Allah (Glorified and Exalted is He), the revealed one, is the speech of Allah... and what is uttered by...
The Shaykh : No, according to the opinion of those who say it is created, like the Mu'tazilah, and that it is like the sky and like the earth and like the sun and the moon. Ahmad.
The student: They said its attribution to Allah is like the she-camel of Allah.
The Shaykh : An honorific attribution, an attribution of honor and magnification. For example, it was said to them: if the speech of Allah is created, as you claim, then it follows that my speech is the speech of Allah, because Allah created it. They said yes, your speech is created by Allah, and this speech is created by Allah, but it is attributed to Allah in the sense of honor and magnification. Good, what do the Asha'irah say, O Bandar, about the speech of Allah?
The student: Yes, they say that the words are created, and as for the meaning, it is an attribute among the attributes of Allah (Mighty and Majestic).
The Shaykh : Uncreated.
The student: Uncreated.
The Shaykh : They make the speech half created and half uncreated. The meaning that subsists in the self is uncreated, and this is the meaning of speech for them, and the words are created.
Good, on this opinion, O Abd al-Rahman ibn Dawud, if the speech is the meaning that subsists in the self, what do they say if the speech is a question, or a report, or a command, or a prohibition, or in the Arabic language, or Hebrew, or Syriac?
The student: They say they are all one meaning.
The Shaykh : They are all one meaning. The command and the prohibition have one meaning, and the question and the report have one meaning, and the Qur'an and the Torah are one thing, they are all one thing, but the expression differs.
Good, these people cited as evidence a saying that is said to have been made by...
The student: Al-Akhtal the Christian.
The Shaykh : What did he say?
The student: Indeed, speech is in the heart *** And the tongue is only a proof of the speech.
The Shaykh : Of the speech?
The reciter: "Indeed, speech is in the heart *** And the tongue is only a proof of the heart"
The Shaykh :"Indeed, speech is in the heart *** And the tongue is only a proof of the heart" Is that right?
Does the meaning of the verse correspond to what they hold, O Rashad?
The student: It does not contain evidence for what they hold.
The Shaykh : What is the meaning of the verse?
The student: The meaning of the verse is that speech, in the sense of meaning, is in the heart, and the tongue indicates it, but it differs according to the meaning.
The Shaykh : No, yes.
The student: The meaning, if you do not speak or you speak with your heart, it is one, there is no difference between them, this is the meaning.
The Shaykh : And if you speak... with your heart.
The student: The position of the people of the Sunnah and the community regarding the word of the Qur'an is that it is uncreated.
The Shaykh : Regarding the word of the Qur'an, the word of the Qur'an, it is uncreated. This is the position of the people of the Sunnah and the community.
The student: ... which the human being utters. The human being is created, and the sound and the letters that issue from him are also created, but it, meaning in terms of its essence from Allah (Glorified and Exalted is He), is not created.
The Shaykh : Do you mean the essence of the human being?
The student: The essence of the human being is created. What comes out of the human being and what is written in the pages is created because it is from the human being, and the human being is created. But what is revealed from Allah (Glorified and Exalted is He) is not created.
The Shaykh : Abd al-Rahman.
The student: The sound is created, and the speech is the speech of Allah. The sound is...
The Shaykh : The sound is the sound of the reciter.
The student: The sound is the sound of the reciter, and the speech is the speech of the Creator.
The Shaykh : And the saying is the saying of the Creator. Good, look, everyone, in recitation there is a reciter, a recitation, a sound, and what is recited, or not? Good, the reciter...
The student: Created.
The Shaykh : And the recitation, which is his action?
The student: Created.
The Shaykh : And the sound...
The student: Created.
The Shaykh : And what is recited...
The student: Not created.
The Shaykh : Uncreated. These are four things, one of which is uncreated and the rest are created. Good, as for hearing, we say we have a hearer, hearing, and the third is what is heard. The hearer...
The student: Created.
The Shaykh : Is created, and hearing...
The student: Created.
The Shaykh : Is created, and what is heard...
The student: Not created.
The Shaykh : No, there is a detail. If it is the sound of the reciter, if what is heard is the sound of the reciter, it is created. And if it is intended to be what the reciter utters, it is uncreated. This is the clarification of the position of the people of the Sunnah and the community in this issue.
And know that the people of the Sunnah and the community, or the scholars among them, were not forced into these details except out of necessity. When the people of innovation spoke in this chapter, they said we must speak, otherwise we would say the Qur'an is the speech of Allah and that is sufficient.
So let him continue until he hears the word of Allah
فأجره حتى يسمع كلام اللهGood, what is the position of the Mu'tazilah regarding the Qur'an, O Abd Allah?
The student: That it is created.
The Shaykh : Created. And on this basis, all four of these are, for them, all four: the reciter, the recitation, the sound, and what is recited, all of this is created according to the Mu'tazilah. And they hold that the speech of Allah is among the created things. Good, why is it attributed to Allah, O Adam? How is it called the speech of Allah when it is created?
The student: Because, meaning...
The Shaykh : What is this? This is it, yes, O Ahmad.
The student: We said the speech of Allah (Glorified and Exalted is He), the revealed one, is the speech of Allah... and what is uttered by...
The Shaykh : No, according to the opinion of those who say it is created, like the Mu'tazilah, and that it is like the sky and like the earth and like the sun and the moon. Ahmad.
The student: They said its attribution to Allah is like the she-camel of Allah.
The Shaykh : An honorific attribution, an attribution of honor and magnification. For example, it was said to them: if the speech of Allah is created, as you claim, then it follows that my speech is the speech of Allah, because Allah created it. They said yes, your speech is created by Allah, and this speech is created by Allah, but it is attributed to Allah in the sense of honor and magnification. Good, what do the Asha'irah say, O Bandar, about the speech of Allah?
The student: Yes, they say that the words are created, and as for the meaning, it is an attribute among the attributes of Allah (Mighty and Majestic).
The Shaykh : Uncreated.
The student: Uncreated.
The Shaykh : They make the speech half created and half uncreated. The meaning that subsists in the self is uncreated, and this is the meaning of speech for them, and the words are created.
Good, on this opinion, O Abd al-Rahman ibn Dawud, if the speech is the meaning that subsists in the self, what do they say if the speech is a question, or a report, or a command, or a prohibition, or in the Arabic language, or Hebrew, or Syriac?
The student: They say they are all one meaning.
The Shaykh : They are all one meaning. The command and the prohibition have one meaning, and the question and the report have one meaning, and the Qur'an and the Torah are one thing, they are all one thing, but the expression differs.
Good, these people cited as evidence a saying that is said to have been made by...
The student: Al-Akhtal the Christian.
The Shaykh : What did he say?
The student: Indeed, speech is in the heart *** And the tongue is only a proof of the speech.
The Shaykh : Of the speech?
The reciter: "Indeed, speech is in the heart *** And the tongue is only a proof of the heart"
The Shaykh :"Indeed, speech is in the heart *** And the tongue is only a proof of the heart" Is that right?
Does the meaning of the verse correspond to what they hold, O Rashad?
The student: It does not contain evidence for what they hold.
The Shaykh : What is the meaning of the verse?
The student: The meaning of the verse is that speech, in the sense of meaning, is in the heart, and the tongue indicates it, but it differs according to the meaning.
The Shaykh : No, yes.
The student: The meaning, if you do not speak or you speak with your heart, it is one, there is no difference between them, this is the meaning.
The Shaykh : And if you speak... with your heart.