and inquiries. If speech is nothing but meaning alone, then these types are likewise nothing but meanings. Thus, when he says that speech is the meaning subsisting in the heart—namely, the meaning of a command, prohibition, statement, or inquiry—he makes the meaning of a command distinct from the command itself. This accords with the position of Ahl al-Jamā‘ah, not his own. He should instead have said, “The meaning subsisting in the heart, consisting of commands and prohibitions,” not “the meaning of commands and prohibitions.” Yet this is how he spoke of commands, prohibitions, statements, and inquiries.

As for speech itself, he discussed it according to what he had received from those speculative theologians. They were correct on many points, through which they refuted the Mu‘tazilah and others, but erred on other points, thereby departing from the Sunnah, even though they were acting upon their interpretations. May Allah forgive all believing men and women.

“Our Lord, forgive us and our brothers who preceded us in faith, and put not in our hearts any resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful.” [Surah al-Hashr 10]

Section

Concerning the hadith in the two Sahih collections, narrated from Juwayriyah, the Mother of the Believers: the Prophet, peace and blessings be upon him, left her and then returned to find her glorifying Allah using pebbles. He asked her, “Have you continued doing this all this time today?” She replied, “Yes.” The Prophet, peace and blessings be upon him, said, “After leaving you, I said four phrases three times. If they were weighed against everything you have said today, they would outweigh it: Glory be to Allah, as many times as the number of His creatures. Glory be to