The Shaykh—may Allah have mercy on him—said:
“These people (1) hold that it is the angels who articulate the meaning that subsists within the Essence of Allah, while Allah Himself does not articulate anything about Himself. In some respects this is like a mute person in whose mind meanings exist yet someone else must speak on his behalf. In this they share the view of the Jahmiyyah, who likewise assign others to speak for Allah while denying that Allah Himself speaks. The difference is that these people affirm that a meaning subsists within Him, thus likening Him to a mute, whereas the Jahmiyyah liken Him to an idol that possesses neither meaning nor wording.” (2)

Ibn al-Qayyim alluded to this when he said:
When speech is stripped away, what remains is muteness—
the very summit of deficiency.
If you contend this applies to a creature
capable of speech among living beings,
while the Lord, you say, is not receptive to the attribute of speech,
so its negation brings Him no deficiency,
we reply: denying both His speech and His capacity for it
is the most complete form of deficiency.
For a mute human is, by the clearest proof,
superior in state to lifeless stone.
You rejected the attributes of perfection for fear
of likening and embodying Him in human form,
yet ended up likening Him to deficient, inert objects—
and that is sheer misguidance. (3)

4 – A necessary consequence for these deniers who reject Allah’s attribute of speech and claim that His speech is nothing but what He creates in something other than Himself—detached from Him—and that its attribution to Allah is merely one of honor and exaltation, just as one says “the House of Allah” or “the She-Camel of Allah,” is that every utterance of the creatures, whether true or false, serious or in jest, would be the very speech of Allah—exalted is He. This is precisely what the Ittihādiyyah have stated openly.

The Shaykh—may Allah have mercy on him—said:
“Whoever asserts that the ‘speaker’ is simply the one who brings speech into existence must concede that every speech Allah creates in any locus is His own speech. Consequently, His causing skins to speak would be His speech, and indeed His causing every speaker to speak would be His speech. This is the view adopted by the Ittihādiyyah among the Jahmiyyah Hulūliyyah, who say that…”