Clarification of the methodology of the people of hadith regarding the speech of Allah, that it is an attribute of perfection for Allah, and that speech is a reality that occurs in succession, and a refutation of those who oppose this in all of it

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
This is the methodology of the people of hadith. By the people of hadith, two categories are meant: the narrators of hadith and the jurists of hadith. So the author (may Allah have mercy on him) mentioned those who were from both categories, and he said:
"And the others are the masters of hadith, like Ahmad *** and Muhammad"
Ahmad ibn Hanbal and Muhammad ibn Isma'il al-Bukhari. There is no doubt that Ahmad ibn Hanbal is among the narrators of hadith and the jurists of hadith. And al-Bukhari (may Allah have mercy on him) is undoubtedly among the narrators of hadith, but in the jurisprudence of hadith, he is not like Imam Ahmad. For this reason, he is considered among the hadith scholars, while Imam Ahmad is considered among the hadith scholars who are jurists. These are
"And the imams of faith said that Allah, in truth, has ever been *** speaking by His will and explanation"
He has ever been so from eternity.
"Indeed, speech is perfection"
There is no doubt about it. Speech is perfection, is it not?
The student : Yes

The Shaykh : It is that by which the speaker speaks to command and prohibit and admonish. So Allah (Mighty and Majestic), from His perfection is His speech. And it is known that a mute person is not considered complete. Therefore, Zakariyya (peace be upon him) asked Allah for a sign, saying: And when this was feared to be a defect, and it is indeed a defect, Allah said to him in another verse: meaning there is no defect in you. Yes, because there is no doubt that the absence of speech is a defect, so speech is perfection.
"So how could He be devoid *** of it in eternity without possibility
And He remains in a state of perpetual speech *** regarding what He decreed for it from the realm of possibility
This is a refutation of whom? Here? The Karramiyyah, who say in the first case: it is impossible, and in the second case it became possible. He says, what necessitated for Him from possibility? What made it impossible in the first case and possible in the second? Then he said:
"And the succession of words is a fixed matter *** for the Essence, like the succession of times"
A refutation of whom? A refutation of the Muqtariniyyah. The succession of words and letters is also a fixed matter, like, and it is permissible, like the succession of times. And Allah, yes, this is a refutation of the Muqtariniyyah. Then he said:
"And Allah, Lord of the Throne, said in truth *** Ham with Ta without conjunction"
This is also a refutation of the Jahmiyyah, the Mu'tazilah, and the Muqtariniyyah. He said "in truth." As for the Mu'tazilah and the Jahmiyyah, He did not say "in truth." They said: the attribution of speech to Him is by way of metaphor, because He created the speech. He said:
"But letters arranged in order, like what *** has been arranged in the hearing of man" meaning: they are not conjoined, but they are letters that occur in succession.
"Two times in one time is impossible" Correct. Two times in one time, meaning it is not possible for the mid-morning to be the afternoon, and the afternoon to be the mid-morning. This is something impossible. Likewise, two letters existing at one moment, meaning it is impossible. And they exist. We have passed by a similar case where Ibn al-Qayyim (may Allah have mercy on him) sees the permissibility of deleting the nun, which is the marker of nominative case, for the sake of poetry.
Now, is it possible for two letters to exist in one letter? It is not possible, at one moment, from one speaker. One speaker producing two letters in his speech at one moment is impossible. If he pronounces the ba in Bismillah, he cannot pronounce the sin. And if he passes the ba and the sin comes, he cannot pronounce the ba.
"But they exist *** by writing or by the speech of two men"
It is possible by writing that they may exist. You write the ba on the sin so it is conjoined with it, or by the speech of two men. I say: Bismillah al-Rahman al-Rahim. When I reached the sin, I said you are Bismillah, so the sin became with the ba. But from one speaker or from two? From two. Yes, good.
Now, "by the speech of two men" Why did he not say "the two men"? Either you say it is for the sake of necessity, or you say it is in the language of those who require the alif for the dual, yes.
"Oh, if only her eyes were ours, and her mouth"
Oh, if only her eyes, and if it had come in the well-known language, he would have said "her eyes."
Now, he says: "This is the reasonable, but conjunction is not reasonable for those with intellects" Then he said: "And likewise speech"
The student: The time has ended.

The Shaykh : Is the time up? Yes.

The Shaykh : Or by the people of hadith that Allah has ever been speaking by His will and explanation. And how desirable it would be if we knew the evidence for this, that Allah has ever been speaking and continues to speak. Yes.
We say: He has ever been and continues to be a Speaker. Its indication is rational, and that is because the actions of Allah have ever been, and every action of the actions of Allah is accompanied by a word. What is it? Be .