What is your guidance regarding what the Asha'irah and the Maturidiyyah believe about the speech of Allah being internal and not verbal?

The Shaykh : Those who deny the reality of the divine speech, and interpret all the texts of the Book and the Sunnah that explicitly state that Allah said such-and-such, or addressed so-and-so with such-and-such, as internal speech, these people judge the texts of the speech of their Lord (Blessed and Exalted is He) by their own minds. From this stems the misguidance of the sects to which the Messenger (peace be upon him) referred in the well-known hadith: to the end of the hadith. So speech is: internal speech and verbal speech. Internal speech: is not heard. As for verbal speech: it is of a nature that is heard, whether this speech issues from the servant or issues from the Lord. So these Asha'irah mixed up the two realities regarding Allah (Mighty and Majestic), and they believe in both realities regarding the creation of Allah (Mighty and Majestic). So they believe that in the human being there are two speeches: internal speech and verbal speech. And they purify Allah (Mighty and Majestic) from verbal speech, they claim, because that necessitates, as they express it: the entering of accidents into the essence of Allah (Blessed and Exalted is He). And this is in reality an expression of their inverting the truths to negate the Shari'ah truths. So I say: Our Lord (Mighty and Majestic), when He addressed Moses (peace be upon him): those who interpret the speech of Allah to Moses as internal speech. And although they stubbornly interpret His saying (Mighty and Majestic): ; where He affirmed with this source that this is not internal speech, but rather it is verbal speech. So they strained themselves in interpreting the verse -- and upon you be peace and the mercy of Allah -- and they said that the speech was from the tree, and the speech did not issue from the Creator of the tree. At that point, this is the ta'til (denial of the divine attributes) about which Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said in a wonderful word of his, written as they used to say in the past: in gold ink: "The one who ascribes a body to Allah worships an idol, and the one who denies the attributes worships nothing." In truth, these deniers of attributes worship an illusion, not a reality, when they interpret the divine attributes, including the divine speech: So they interpreted it as internal speech. How do they interpret His saying (Exalted is He) to Moses at the beginning of Surat Taha: ? He said (Exalted is He) to Moses: Listen to what is in my mind?! This is a denial of attributes that is embodied, a denial that is not followed by any other denial. And therefore, the claim of internal speech only, I do not deny internal speech, because internal speech, as the people of the Sunnah say, is: like the divine knowledge. Divine knowledge means He knows everything that will happen, so it is possible that our Lord (Mighty and Majestic) speaks with something in His mind, we do not deny it. But to say that the divine speech is internal and not verbal, this is disbelief in the Book and the Sunnah, and the explicit Sunnah that likens the speech of Allah to what is the authentic hadith?! or something similar to that. The hadith is absent now in "Sahih al-Bukhari", meaning it has a sound, meaning when the angels hear it.
The student : .

The Shaykh : You have done well. Yes, so this confirms the previous verse: , so the divine speech is heard speech. And it is amazing about these deniers of attributes: that I used to read a marginal note on al-Bajuri's explanation of this Asha'iri creed. What is its name?
The student : "Al-Jawharah"?

The Shaykh : Yes?
The student : "Al-Jawharah".

The Shaykh : "Al-Jawharah". Al-Bajuri has an explanation, and one of the Azhar scholars came and placed a marginal note on the explanation, and he is the well-known Shaykh: Muhyi al-Din 'Abd al-Hamid. So when he came to the divine speech, he set himself up to refute the Mu'tazilah who say that the speech of Allah is created. And the truth is that the Asha'irah, the Mu'tazilah, and the Maturidiyyah all say: that the speech of Allah is created. But the difference is by what is called here the dubbing.
The student : By the deception.

The Shaykh : By the deception. The Mu'tazilah, from their good points, and we certainly do not declare them disbelievers -- either -- we misguide them, from their good points is that they are explicit and do not twist their speech. So they are explicit and say: the speech of Allah is created. Yes, the Asha'irah and the Maturidiyyah argue with them, saying: How do you say the speech of Allah is created, and the speech of Allah is an attribute of His attributes?! They mean that it is an attribute of His attributes, the internal speech. So I saw this Azhar Shaykh refuting the Mu'tazilah's claim that the speech of Allah is created. He says: What prevents you from saying that Allah (Mighty and Majestic): with internal speech, and it is most like scientific speech, excuse me, with the divine knowledge. Then he mentioned this verse that Allah (Mighty and Majestic) addressed Moses with this verse, so Moses understood. Look now at the denial of attributes, so Moses understood the internal speech as a miracle for Moses, while the verse says: , it does not say that Allah made Moses hear His speech by His power, but rather He made him understand the internal speech. All of this stems from likening the Creator to the created. And therefore I said: the radical answer to all these problems and these doubts is returning to the noble verse , the speech of Allah is a reality, and it is heard explicitly by the Book and the Sunnah. But it does not necessitate that He has two lips, and that He has a palate, and that He has a tongue, from what we need for a human being to speak This is what I have as an answer -- also -- to this question.

The questioner : May Allah reward you with good.