Commentary on the preceding verses, and the continuation of the sects' statements regarding the speech of Allah, and a discussion of the original doctrine of the Jahmiyyah who deny the divine attributes
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The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
Those who say that the Qur'an is connected to the will of Allah are of two types: one type made it a created thing distinct from Allah (Mighty and Majestic), like all other created things, and they said: His will regarding His speech is like His will regarding the creation of the heavens, the earth, the mountains, and so on. They said: The attribution in the speech is an attribution of honor, like the attribution of the House to Allah in His saying:[Al-Hajj 22:26] and the attribution of the she-camel to Allah in His saying: [Ash-Shams 91:13]. So regarding these people, the author says: "He did not speak in their view, nor is He a Speaker". The truth of the matter is that these people denied the speech of Allah, because if they make it a thing that is distinct, separated from Him, and connected to His will, it is no longer attributed to Allah on the basis that it is an attribute. So if it is not attributed to Him on the basis that it is an attribute, then Allah the Exalted did not speak and does not speak. So in their view, He is denied of what? Of speech, because speech is a separate thing distinct from Allah and not part of the description of Allah. He says:
"He did not speak in their view, nor is He a Speaker *** And the speech was not heard from the Judge"
It was only heard from created things. It was heard from Jibril, in whom Allah created the voice, or from the tree when He called to Musa from it, or something similar to that.
He said: "So the speech is an effect in their view, subsisting ***"
The speech is an effect in their view. What do you mean by "an effect" in their view? It means: speech in the sense of a created utterance, i.e., a created thing.
"Subsisting *** in another, like accidents and the universe"
It means: it is not subsisting in Allah, but it is subsisting in another. Good, where did Musa hear the voice from? They said: he heard it from the tree. Where did Muhammad hear the voice from? From Jibril; Allah created a voice in Jibril. Where did Jibril hear the voice from? From the air; Allah the Exalted created voices in the air, and Jibril heard them. We ask Allah for safety. As for a speech attributed to Allah, no. Then the author (may Allah have mercy on him) mentioned that this statement is the statement of every Jahmi. Every Jahmi says this statement. The Jahmiyyah are the followers of Jahm ibn Safwan, the student of al-Ja'd ibn Dirham, and the origin of the doctrine of denial (ta'til) is from al-Ja'd ibn Dirham. For al-Ja'd ibn Dirham came out with his innovated statement and said: "Allah did not speak to Musa with direct address, nor did He take Ibrahim as a close friend". And this is not correct. Allah the Sublime does not love, and Allah does not speak; rather, He created a speech that Musa heard. And the intimacy that Allah affirmed for Ibrahim is the intimacy of poverty, meaning: He made him poor in need of Him. Yes. And when he displayed this statement, the rulers did not give him a space to spread it; they imprisoned him and then killed him. So Khalid ibn 'Abdullah al-Qasri brought him out on the day of the festival, and he gave the sermon to the people, informing them of the sacrifice and its rulings. And at the end of his sermon, he said: "Sacrifice, so that Allah may accept your sacrifices, for I am sacrificing al-Ja'd ibn Dirham, for he claimed that Allah did not take Ibrahim as a close friend, and did not speak to Musa with direct address". Then he came down and slaughtered him. The affair of the rulers in the past, the princes and sultans, is that they would come out with the sacrifices outside, as the Messenger (peace and blessings be upon him) used to do, where the sacrifice was slaughtered in the place of prayer for the festival. Ibn al-Qayyim says regarding this:
"And for this reason, Khalid al-Qasri sacrificed al-Ja'd *** On the day of the sacrificial offerings
When he said Ibrahim is not his close friend *** No, nor is Musa the one spoken to by the Lord
"May the sacrifice be thanked by every follower of the Sunnah *** May Allah reward you, O brother of the sacrificial offering"
It is true that every follower of the Sunnah thanks Allah that Allah made the death of this man at the hand of this brave hero.
The result is that al-Ja'd ibn Dirham was struck by this word, and may Allah protect us from it. And the origin of denial (ta'til) is built upon these two words: the denial of love and the denial of speech.
Then Jahm ibn Safwan took it from him, and he was eloquent and fluent, so he spread the doctrine, and the Jahmiyyah were attributed to him, even though he was the second to say it.
He (may Allah have mercy on him) says:
"This is the statement of every Jahmi, and they *** In it, the elders are teachers of the children"
How is the criticism of those who followed the Jahmiyyah in their statement a severe criticism? And what did he say? Children who have no minds, like those who read in the alphabet, taa, tha, because they followed these people and became in the position of a parrot, saying what is said to them. So they are teachers of the children.
Those who say that the Qur'an is connected to the will of Allah are of two types: one type made it a created thing distinct from Allah (Mighty and Majestic), like all other created things, and they said: His will regarding His speech is like His will regarding the creation of the heavens, the earth, the mountains, and so on. They said: The attribution in the speech is an attribution of honor, like the attribution of the House to Allah in His saying:
and purify My House for those who perform Tawaf
وطهر بيتي للطائفينthe she-camel of Allah or [prevent her from] her drink."
ناقة الله وسقياها"He did not speak in their view, nor is He a Speaker *** And the speech was not heard from the Judge"
It was only heard from created things. It was heard from Jibril, in whom Allah created the voice, or from the tree when He called to Musa from it, or something similar to that.
He said: "So the speech is an effect in their view, subsisting ***"
The speech is an effect in their view. What do you mean by "an effect" in their view? It means: speech in the sense of a created utterance, i.e., a created thing.
"Subsisting *** in another, like accidents and the universe"
It means: it is not subsisting in Allah, but it is subsisting in another. Good, where did Musa hear the voice from? They said: he heard it from the tree. Where did Muhammad hear the voice from? From Jibril; Allah created a voice in Jibril. Where did Jibril hear the voice from? From the air; Allah the Exalted created voices in the air, and Jibril heard them. We ask Allah for safety. As for a speech attributed to Allah, no. Then the author (may Allah have mercy on him) mentioned that this statement is the statement of every Jahmi. Every Jahmi says this statement. The Jahmiyyah are the followers of Jahm ibn Safwan, the student of al-Ja'd ibn Dirham, and the origin of the doctrine of denial (ta'til) is from al-Ja'd ibn Dirham. For al-Ja'd ibn Dirham came out with his innovated statement and said: "Allah did not speak to Musa with direct address, nor did He take Ibrahim as a close friend". And this is not correct. Allah the Sublime does not love, and Allah does not speak; rather, He created a speech that Musa heard. And the intimacy that Allah affirmed for Ibrahim is the intimacy of poverty,
He took Ibrahim as a close friend
اتخذ إبراهيم خليلا"And for this reason, Khalid al-Qasri sacrificed al-Ja'd *** On the day of the sacrificial offerings
When he said Ibrahim is not his close friend *** No, nor is Musa the one spoken to by the Lord
"May the sacrifice be thanked by every follower of the Sunnah *** May Allah reward you, O brother of the sacrificial offering"
It is true that every follower of the Sunnah thanks Allah that Allah made the death of this man at the hand of this brave hero.
The result is that al-Ja'd ibn Dirham was struck by this word, and may Allah protect us from it. And the origin of denial (ta'til) is built upon these two words: the denial of love and the denial of speech.
Then Jahm ibn Safwan took it from him, and he was eloquent and fluent, so he spread the doctrine, and the Jahmiyyah were attributed to him, even though he was the second to say it.
He (may Allah have mercy on him) says:
"This is the statement of every Jahmi, and they *** In it, the elders are teachers of the children"
How is the criticism of those who followed the Jahmiyyah in their statement a severe criticism? And what did he say? Children who have no minds, like those who read in the alphabet, taa, tha, because they followed these people and became in the position of a parrot, saying what is said to them. So they are teachers of the children.