the terms “speaking” and “revelation” each have both a general and a specific sense. Thus, speaking is the general category subdivided in His words:

“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.”

Speaking, when used without qualification, is a distinct category alongside revelation in its specific sense, not a subdivision of it. Likewise, the term “revelation” may have a general sense that includes speaking in its specific sense, as in His words to Moses:

“So listen to what is revealed.”

It may also denote a distinct category alongside speaking in its specific sense, as in Surah al-Shūrā. This invalidates the claim that speech is a single meaning subsisting in the divine essence, for on that account there would be no distinction between the speaking with which Moses was specially favoured and the revelation generally granted to individual servants.

Similar to this are His words in the other verse:

“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 who reveals, by His permission, whatever He wills.”

He distinguishes between imparting revelation, speaking from behind a veil, and sending a messenger who reveals, by His permission, whatever He wills. This indicates that speaking from behind a veil—as He spoke to Moses—is something distinct from imparting revelation.

Furthermore, His words:

“The revelation of the Book is from Allah, the Almighty, the All-Wise,”

and His words:

“Hā Mīm.”

“The revelation of the Book is from Allah, the Almighty, the All-Knowing,”

and His words:

“Hā Mīm.”

“A revelation from the Most Merciful, the Especially Merciful,”

and similar passages indicate that it is sent down from Allah, not from anyone else. Likewise, His words:

“Convey what has been sent down to you from your Lord,”

affirm that what has been sent down to him comes from his Lord, and that his role is to convey it, as he has been commanded.