• The Unique Attribution of Allah's Words and Their Distinction from Created Entities

Allah has not attributed anything to Himself that He sent down, except His words, which indicates that there is a special meaning for that, so it is not like the sending down of rain, iron, and so on. He has told us that He sent down these things, but He did not attribute them to Himself, unlike His words. Allah's words or His speech is an attribute, and an attribute can only be ascribed to the one who possesses it, and no one else. If His words were created, they could have departed from the Creator and would not be attributed to Him, because He does not need His creation and none of it is His attribute.

• Seeking Refuge in the Uncreated Words of Allah and Its Consistency with Tawheed

If His words were created, then seeking refuge in them would be shirk, because that would be seeking refuge in something that is created. It is well-known that seeking refuge in anything other than Allah and His names and attributes are shirk, so how could the Prophet have taught his ummah something that is obviously shirk, when he is the one who came to teach them pure Tawheed? Thus indicates the words of Allah are not created.

• The Unparalleled Superiority of Allah's Words over Created Words

“The superiority of the words of Allah over all other words is like the superiority of Allah over all of His creation.”

1) It differentiates between the words of Allah and other words. Words are either the speech of Allah, which is one of His attributes, or they are created words, which are part of the creation of Allah. Whatever is a divine attribute is ascribed to Allah, whereas the rest are mentioned in general terms, so as to include all words other than those attributed to Allah. If all words were created, there would be no need for this differentiation.

2) The differentiation between the words of Allah and the words of others is like the differentiation between the essence of Allah and the essence of others. Allah’s words and the nature thereof are connected to His essence and the nature thereof, just as the words of created beings and the nature thereof are appropriate to and connected to the essence of created beings and the nature thereof.

• Unyielding Rational Analysis

Based on rational thinking, if the words of Allah were created, then it must be one of two scenarios:

(1) They are created and exist as part of the essence of Allah
2) Or they are separate from Allah.

As for the first, it implies that a created thing could exist within the Creator, which is kufr. As for the second, its implications lead to denying the attribute of divine speech, because the attribute exists in the one who possesses the attribute and does not exist in anyone or anything else. If it existed in anything else, then it would be an attribute of the one in whom it existed. What this would imply is that the Lord does not speak, and this is obvious disbelief. So, both scenarios are false and in fact, constitute abhorrent disbelief.

• The Immutable Essence-Attribute Relationship

As is clear to everyone, an attribute does not exist by itself. The attribute of speech is like other attributes; it must exist in something, and if it exists in that thing then it is an attribute of that thing and not of anything else. If it is ascribed to the Creator then it is His attribute. If it is ascribed to anyone else, then it is an attribute of that other entity. The attribute of the Creator is not created, just as His essence is not created, whereas the attribute of the created being is created, just as his essence is created. As Allah has ascribed speech to Himself and has described Himself as speaking, then His speech (or words) is not created, because it is something that is connected to His essence, and His essence is not created.

Clarification Of Common Confusion

• Distinction between the Words of Allah and Human Actions

1) The first is the words of Allah, that He spoke initially, and Jibreel heard them from Him, and the Prophet conveyed them to us. This is an attribute of Allah that is not created in its letters and words; the same applies to His voice with which Allah spoke initially which Jibreel heard. All of this falls under the category of Allah's words, nothing of which is created, no matter how it is written, recited, or heard.

2) The second is the actions of the person, who is the vessel that carries the words of Allah, who writes them in a book, reads them, and hears them. All that comes from a person and that he does is created. So, the hand of the person is created, the ink with which he writes is created, the paper on which he writes is created, the person’s tongue is created, and the voice that belongs to him is created. All of these are vessels in which people carry the word of Allah and transmit it and convey it.

• Substantiating the Difference Between Creation and Command

"Surely, His is the Creation and the Command. Blessed be Allah, the Lord of the Alameen (mankind, jinns, and all that exists)”

1) Allah differentiated between the creation and the command, which are two attributes that He ascribed to Himself. As for the creation, this has to do with His deeds; as for the command, it has to do with His words. In principle, when two words are mentioned in conjunction, they should have different meanings, unless the context indicates that no differentiation is intended. In this case, there is evidence to indicate that there is a difference between them.

2) Creation can only occur through the command, as Allah says elsewhere: “Verily, His Command, when He intends a thing, is only that He says to it, ‘Be!’ and it is” [Ya-Seen 36:82]. The word “‘Be!’” is His command. If it were created, then its creation would require a command, and that command would require another command, and so on ad infinitum. That cannot be so.

• The Qur'an as Divine Knowledge Being Eternal and Its Uncreated Nature

In the Holy Qur'an, Allah calls the "Qur’an" knowledge, because it is what came to the Prophet from his Lord, and it is what Allah taught. Allah’s knowledge is not created because, if it were created, He would not be eternally immutable and omnipotent.

• The Perpetuity of Allah's Words

Allah tells us that if the seas were ink and the trees were pens, even if the seas were to run dry and the pens were to wear out, the words of Allah would remain inexhaustible.This highlights the greatness of His words, and that His words or speech is His attribute and His knowledge. His words cannot be compared with the created, finite words of His creation, for if His words were created, they would have been exhausted before one of the seas was exhausted.

• The Uncreated Nature of Allah's Names and the Implications of Claiming the Qur'an as Created

If it is claimed that the Qur'an is created, it also implies that Allah's beautiful names were not present before the creation of His words. Such a claim goes against the principles of Islam and falls outside its boundaries. Additionally, swearing an oath by one of His names would be considered polytheism, as it would involve swearing by something that is created, whereas the Creator is distinct from the created. Applying glorification, supplication, or remembrance to anything that is created would amount to disbelief in Allah.

السلام عليكم ورحمة الله وبركاته

Topic: The Divine Speech and Uncreated Qur'an: Belief Of The Salaf

We as Muslims have an unwavering obligation, anchored in our faith, to sincerely embrace and accept Allah's divine revelations, along with the teachings of the esteemed Prophet of Allah. It is unequivocally declared through Allah's revelations that His speech is an exact representation of His divine utterances, leaving no room for doubt or misinterpretation.

• “And who is truer in the statement than Allah?”
• “And whose words can be truer than those of Allah?”

These two verses serve as undeniable evidence of Allah's ability to speak and affirm that His words are inherently truthful, devoid of any falsehood or deception.

Allah declares: “And (remember) when Allah will say (on the Day of Resurrection): ‘O ‘Eesa (Jesus), son of Maryam (Mary)!…’”, This ayah demonstrates that Allah speaks and that His speech can be heard, implying that His speech has sound and comprises words and phrases. The Ayah is evidence that Allah's utterance is formed of letters: “O Musa (Moses)! Verily, I am your Lord!”, Because these words are made up of letters and are part of Allah's speech, the Ayah is the evidence that the speech of Allah has sound. Calling and talking can only happen with sound therefore, Ahl al-Sunnah wa’l-Jamaa’ah believes that Allah speaks in a real sense by his will verbally but it is evident that His speech does not resemble the voices of created beings. The evidence that it does not resemble the voices of created beings is the ayah: “There is nothing like Him, and He is the All-Hearer, the All-Seer”. So, it is known from the outset that this is the belief of Ahl al-Sunnah wa’l-Jamaa’ah, who believes that the Qur'an is the word of Allah.

The fact that Allah mentions kalam (speech, word) in idaafah (genitive or possessive construction) with Himself indicates that the Qur’an is His Word.

• Allah was, still is, and will always be capable of speech → Genus is eternal
• Being capable of speech means you can speak at will. → Occurrence of particulars.
• Allah spoke to Adam (a different instance than speaking to Musa) → Particulars are not eternal
• The Qur’an is a particular speech of Allah that He spoke to Jibreel → The Qur’an is a particular from amongst the genus
• It was spoken at one point after having not been spoken before → The Qur’an is not eternal
• Ahlus-Sunnah believes that He speaks with letters and sound → There’s order in the letters and sounds of speech
• His Speech is an occurrence with many instances following one another → Order directly opposes eternality

-> The Qur’an is not eternal, meaning it had a beginning, it is uncreated. This is the belief of Ahl al-Sunnah wa’l-Jamaa’ah.

The logical reasoning is that the Qur’an is the word of Allah, and words cannot exist in and of themselves so they would have a distinct and inherited identity. If words did exist separately and distinctly from Allah, then we would say that they are created, but words are an attribute of the speaker. If they are an attribute of the speaker and they are spoken by Allah, then they are not created, because the attributes of Allah are not created.

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