the view of its opponent, not to substantiate its own position.

As for those who deny that it is created (1), most of their proofs rest on the premise that speech must subsist in the very Being of the Speaker and that it is impossible for Him to be described as speaking by means of speech that subsists only in something other than Himself. This is a sound principle—one of the fundamentals upheld by the Salaf—by which (2) they demonstrated the falsity of the doctrine of the Jahmiyyah (the Jahmites).

Those who claim that it is created, by contrast, have no evidence except what implies that it is subject to His will and power, and that this rules out its being eternal. Thus they cite His words:
“Indeed, We sent Noah” (3),
“and We revealed to Abraham” (4),
“We destroyed the generations” (5).
Statements such as these can only be uttered after the events described have actually occurred; otherwise they would amount to falsehood, for they report matters that lie in the past. The same holds true for His reports about the utterances of earlier nations and for their mutual addresses (6) conveyed in His words, “they said,” and “they likewise said”—all of this can only come after the realities in question have taken place.

They further contend (7) that it is described as having been “made Arabic” and that “its verses were perfected, then set out in detail.” This, they say, is a report of an act performed by Him, which necessarily links it to His will and power. Aḥmad explicitly stated that al-jaʿl (making) is an act of Allah distinct from al-khalq (creating), as his exact wording cited earlier makes clear (8).

They reinforce (9) this argument by noting that Allah mentions He made it Arabic as a mark of favor toward us; such favor applies only to an act tied to His will and power, not to matters