to the addressee the knowledge within the speaker, so that the addressee comes to apprehend that knowledge. This is one of the agent’s acts.’”

I say:

Speech is not the same as addressing someone, for not everyone who speaks is addressing another. The first question is whether He speaks, and then whether He addresses others. What he has mentioned concerns only establishing that He addresses others.

Moreover, he has mentioned nothing beyond merely informing, conveying understanding, and indicating, by whatever means. What is called informing or conveying understanding, and what is called addressing someone—whether without qualification or with qualification—admits of degrees. As Allah Most High says:

“It is not for any human being that Allah should speak to him except by revelation, or from behind a veil, or by sending a messenger to reveal, by His permission, whatever He wills.” [al-Shūrā: 51]

Speaking from behind a veil, as He spoke to Moses, and sending an angel, as He sent Gabriel with the Quran, are greater than mere inspiration. As He says:

“We inspired the mother of Moses: ‘Nurse him.’” [al-Qasas: 7]

And He says:

“And when I inspired the disciples: ‘Believe in Me and in My messenger.’” [al-Mā’idah: 111]

There is no doubt that indication has degrees:

The first is when something serves as a sign without any awareness or intention on its part. This is what is called the language of circumstance. Anything called a sign may, in this sense, also be called a witness, something that makes known, and a speaker, as in the saying: